Biblico-theological lexicon of New Testament Greek. With supplement

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THIS BOOK

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THE LIBRARY OF

Rev. James Leach

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BIBLICO-THEOLOGICAL

LEXICON

or

NEW TESTAMENT GREEK.

BY

HERMANN CREMER, D.D.,

PROFESSOR OF THEOLOGY IN THE UNIVERSITY OF GREIFSWALD,

cpt: 4th
FOURTH ENGLISH EDITION.

WITH SUPPLEMENT.

Translated from the latest German Edition,

BY

WILLIAM URWICK, M.A.

oO

‘EDINBURGH
>) 1 ἃ T. CLARK“88 GEORGE STREET.
NEW YORK:

CHARLES SCRIBNER’S SONS.
3) 1895.

TRANSLATORS PREFACE.

—_~_>——__

ROFESSOR CREMER’S Lexicon of New Testament Greek is in Germany considered
one of the most important contributions to the study of New Testament Exegesis
that has appeared for many years. As is clear from the author’s preface, the student
must not expect to find in it every word which the New Testament contains. For
words whose ordinary meaning in the classics is retained unmodified and unchanged in
Scripture, he must resort still to the classical lexicons. But for words whose meaning
is thus modified, words which have become the bases and watchwords of Christian
theology, he will find this lexicon most valuable and suggestive, tracing as it does their
history in their transference from the classics into the Septuagint, and from the
Septuagint into the New Testament, and the gradual deepening and elevation of their
meaning till they reach the fulness of New ‘Testament thought. The esteem in which
the work is held in Germany is evident from the facts that it has procured for the
author his appointment as Professor of Theology in the University of Greifswald, that a
second edition has been so soon called for, and that a translation of it has appeared in
Holland.
The present translation contains several alterations and additions made by Professor
Cremer in the sheets of his second edition ; about four hundred errata, moreover, occurring
in that edition have been corrected.

WILLIAM URWICK.

49 Betsize Park Garpens, Lonpon, N.VW.,
August 1878.

AUTHOR'S PREFACE TO THE FIRST EDITION:

—_\_>—_

EXICAL works upon New Testament Greek have hitherto lacked a thorough
appreciation of what Schleiermacher calls “the language-moulding power of
Christianity.” A language so highly elaborated and widely used as was Greek having
been chosen as the organ of the Spirit of Christ, it necessarily followed that as Christianity
fulfilled the aspirations of truth, the expressions of that language received a new meaning,
and terms hackneyed and worn out by the current misuse of daily talk received a new
impress and a fresh power. But as Christianity stands in express and obvious antithesis
to the natural man (using this phrase in a spiritual sense), Greek, as the embodiment
and reflection of man’s natural life in its richness and fulness, presents this contrast
in the service of the sanctuary. This is a phenomenon which repeats itself in every
sphere of life upon which Christianity enters, not, of course, always in the same way, but
always with the same result—namely, that the spirit of the language expands, and makes
itself adequate to the new views which the Spirit of Christ reveals. The speaker's or
writer's range of view must change as the starting-point and goal of all his judgments
change ; and this change will not only modify the import and range of conceptions
already existing, but will lead to the formation of new conceptions and relationships.
In fact, “we may,” as Rothe says (Dogmatik, p. 238, Gotha 1863), “ appropriately speak
of a language of the Holy Ghost. For in the Bible it is evident that the Holy Spirit
has been at work, moulding for itself a distinctively religious mode of expression out of
the language of the country which it has chosen as its sphere, and transforming the
linguistic elements which it found ready to hand, and even conceptions already existing,
into a shape and form appropriate to itself and all its own.” We have a very clear and
striking proof of this in New Testament Greek.

A lexical handling of N. T. Greek must, if it is to be really a help to the under-
standing of the documents of Revelation, be directed mainly to that department of the
linguistic store which is necessarily affected by the influence we have described, ze. to
the expressions of spiritual life, moral and religious. For other portions of the linguistic
treasury the Lexicons of classical Greek suffice. A lexicon of N. T. Greek such as I
mean will be mainly biblico-theological, examining those expressions chiefly which are of
a biblico-theological import. In order to this, it will not be enough to prove by classical
quotations that the word in question is used in classical Greek. The range of the con-
ception expressed in its extra-biblical use must be shown, and the affinity or difference
of the biblical meaning must be pointed out. Here the ever recurring antithesis between

PREFACE. v

nature and spirit most strikingly appears; and who will venture to deny that the
observation and investigation of this will exert an influence, hitherto too often over-
looked, upon our understanding of the truths of Revelation? Thus we shall find, for
example, as Niigelsbach (Wachhomerische Theologie, p. 239) observes, that “it is with this
“expression (ὁ πέλας, πλησίον) as with many others in which heathen and Christian ideas
meet; the old word has the ring of a Christian thought, and is (so to speak) a vessel
already prepared to receive it, though it did not before come up to it.” Hence, as
Ger. v. Zezschwitz in his lucid little treatise (Profangrdcitat und biblischer Sprachgeist)
says, “ such a lexicon must be a key, thorougly elaborated, to the essential and funda: -
mental ideas of Christendom.” It will likewise show how the’ common complaint, that
many notions with which theology deals are inadmissible, is directed mainly against con-
ceptions that have been alienated from their scriptural basis, that have lost their clear-
ness, and have (if I may use the term) again become naturalized. I regret that through
lack of necessary helps I have been unable to trace the historical strengthening or
weakening which such conceptions have undergone in patristic Greek. A further
valuable addition to such a lexicon Schleiermacher names (Hermeneutik und Kritik,
p. 69), when he says: “ A collection of all the various elements in which the language-
moulding power of Christianity manifests itself would be an adumbration (a Sciagraphy)
of N. T. doctrine and ethics.” ἢ

The Seventy prepared the way in Greek for the N. T. proclamation of saving truth.
Fine as is the tact with which in many cases they endeavoured to fulfil their task (cf.
ὅσιος), it must be allowed that their language differs from that of the N. T. as the well-
meant and painstaking effort of the pupils differs from the unerring and creative hand of
the master (see eg. ἐλπίς). The words by which they rendered Hebrew ideas (for which,
indeed, they sometimes simply substituted Greek ideas) had already undergone much modi-
fication in ordinary or in scholastic usage (see e.g. βέβηλος and κοινός). In many cases
the Hebrew word answering to the N. T. conception will be something different in the
Septuagint. It is a matter of regret that the materials and helps accessible for a thorough
review of the Septuagint are so meagre, and that one has to depend for examples almost
solely upon a troublesome and laborious search.

The works of Philo and Josephus afford very little help. In them, even more than
in the Septuagint, the endeavour is apparent to import Greek ideas and Greek philosophy
into Judaistic thought, so that we find no trace of that missionary character of divine
revelation, breaking up and sowing anew the profane soil, which so strikingly charac-
terizes N. T. Greek.

Nevertheless we must on no account overlook the manifold and important affinities
of N. T. Greek with the language of Jewish religious schools, with post-biblical synagogal
Hebrew. See αἰών, Bac. τοῦ @., εἰκών, etc. “Christianity, as the universal religion,
has moulded the form of its announcements alike from Hellenistic, Old Testament, and
synagogal materials” (Delitzsch, Hebrderbrief, p. 589). Here, as is well known, we

νὶ PREFACE,

have the most valuable helps, I regret that the lexicon of Dr. T. Levi upon To
is not yet complete.

The work which, after the diate of nine years, I have now brought to completion is
certainly an attempt only, an effort to do, not a result accomplished; it simply prepares
the way for a cleverer hand than mine. The lack of such a preparation I have felt step
by step throughout. Hardly any even of the commonest N. T. conceptions has received
any adequate investigation, biblical or theological, at the hands of the commentators.
The commentaries of Tholuck, my dear tutor, form, with a few others, a notable yet
solitary exception. I am therefore obliged to pursue my own course, to make my own
way, and peradventure often to go wrong. But thus I have learned more and more to
admire the unerring tact of the Evangelical Church, who, by the more immediate discern-
ment of faith, learned long before us what we can only confirm as truth by our after labours.
It was of no small use to me to be obliged and to be allowed to test these my studies in
the practical work of my ministry.

I have but rarely, as in the case of δόξα, had to correct the lexicons of classical
Greek. As to the arrangement of words, they are placed according to the simplest laws
of derivation, so that the review of the linguistic usage and of the scope of the thought
denoted might be as little cumbersome as possible. The alphabetical index at the end
will facilitate reference. And now: “quibus parwm vel quibus nimiwm est, mihi ignoscant,
Quibus autem satis est, non mihi sed Domino mecum congratulantes agant!” (Aug. De Civ,
D, xxii. 30.)

AUTHOR'S PREFACE TO THE SECOND EDITION.

asa extraordinarily favourable reception awarded to this first attempt to reform πᾶ

scientifically to reconstruct N. T. lexicography must of necessity put me to shame,
all the more because no one can see so plainly as myself that it is due more to the want
which the lexicon was intended to meet, than to the satisfaction which it rendered to that
want. I have endeavoured in this new edition, by emendation, enlargement, revisions, and
additions of new words, to satisfy in some degree the claims which may and must fairly
be setup. Comparatively few articles have been transferred unaltered from the first edition.
While in some cases the changes are but small, eg. the revising and multiplication of
examples from profane Greek and Holy Scripture, and affecting precision of expression, a
considerable number of articles have been either extended or re-written, such as ἀγαθός,
ἀγαπᾶν, ἄγγελος (ayy. κυρίου), ἅγιος, δίκαιος, ἐπιούσιος, περιούσιος, κύριος, and many
others; and I trust that the commended purity of the work philologically has not been
prejudiced by the attempt more thoroughly to investigate the import and worth of the
biblical conceptions always with renewed linguistic thoroughness. Special attention has
been given to the comparison of synonyms. Concerning ἅγιος and its derivatives, I
have instituted investigations fundamentally new, and have, I trust, contributed in some
degree to the fuller and clearer apprehension of this fundamental and κατ᾽ ἐξοχήν
scriptural conception. More than one hundred and twenty new words have been added,
among others: ἄγειν, αἰτεῖν, ἀκολουθεῖν, ἀλληγορεῖν, ἀρνεῖσθαι, ἁπλοῦς, βούλεσθαι,
Bidfew, γενεά, δόγμα, εἶδος, ἑκών, καραδοκία, πατήρ, πειράζω, πρόσωπον, ῥύεσθαι,
τάπεινος, etc. etc. Though I have not thus as yet attained the standard of the desirable,
I think that I have somewhat lessened the feeling of being left in the dark, on the part
of those using the book. One and another missing word will be found in the list of
synonyms compared. The biblico-theological index of subjects can lay no claim to
completeness, but may not be unwelcome to some.

I pray God that the work in this its new form may contribute abundantly to
increase the knowledge of His glory and joy in His word, and in a small measure
to counteract the misuse of the language of Scripture when employed as the fig-leaf
of modern unbelief. “ Det nobis et restituat divina gratia Theologiam tam puram, tam
eficacem, tam divinam, qualem aliquando vellemus habuwisse et coluisse in aeternitatem
dédati!” (Weismann, Inst. theol. exeg. doym. p. 31.)

LIST OF AUTHORS, WITH THE EDITIONS REFERRED ΤΟ.

WINER: Grammatik des neut. Sprachidioms. 6th ed. 1855.

BUTTMANN: Grammatik des neut. Sprachgebrauchs, by Alex. Buttmann. 1859.
KRUEGER: Griechische Sprachlehre fiir Schulen, by K. W. Kriiger. 3d ed. 1852.
MATTHIAE: Ausfiihrliche griechische Grammatik, by Aug. Matthiae. 3d ed. 1835.

CURTIUS, Gramm.: Griechische Schulgrammatik, by Dr. Georg Curtius. 9th ed., Prag
1870.

CURTIUS: Grundziige der griechischen Etymologie, by Dr. Georg Curtius. 2d ed. 1866
(3d ed. 1870).

SCHENKL: Griechisch-dentsches Schulwérterbuch, by Dr. K. Schenkl. 3d issue, Wien
1867. (By far the best of our smaller Greek lexicons, and specially good in the
department of etymology.)

TRENCH: Synonyms of the New Testament, by RC. Trench, D.D., Archbishop of
Dublin. Parts 1 and 2, 1855 and 18638.

LEXICON

OF

NEW TESTAMENT GREEK.

A, as the first letter of the Greek Alphabet, is coupled with 2, the last, in Rev. i. 8
(Rec. Text, 1. 11), xxi. 6, xxii. 18, ἐγώ εἰμι τὸ A καὶ τὸ M (Bengel, Lachm., Tisch., always
τὸ ἄλφα) ; ini. 8, as the words of κύριος ὁ θεός, with the amplification, ὁ dy καὶ ὁ ἣν
καὶ ὁ ἐρχόμενος, ὁ παντοκράτωρ; in xxi. 6, as the words of ὁ καθήμενος ἐπὶ τῷ θρόνῳ
(cf. iv. 2, 3, v. 1, 7), amplified as ἡ ἀρχὴ καὶ τὸ τέλος ; in xxii. 13, the words of Jesus (ver..16),
ἐγώ ---- 22, πρῶτος καὶ ἔσχατος, ἡ ἀρχὴ καὶ τὸ τέλος. It is difficult to decide whether this
designation is meant to be more than a figurative and exhaustive description of ἡ ἀρχὴ
καὶ τὸ τέλος. Jalkut Rub. f. 174: Adamus totam legem transgressus est ab δὰ usque ad
n. Ibid. f. 128. 3: Deus Israelitis dicitur benedicere ab νὰ usque N, 1.6. perfecte. (Quoted
in Wolf, Curae phil., on Rev. i. 8.) According to this view, the designation would corre-
spond to Paul's words, applied in Eph. i. 23 to Christ, ὁ τὰ πάντα ἐν πᾶσιν πληρούμενος
. (cf. 1 Cor. xv. 28, where the reference is to God), or to the words ἐξ αὐτοῦ καὶ δι’ αὐτοῦ
καὶ εἰς αὐτὸν τὰ πάντα, used in Rom. xi. 36 of God; cf. the partition of these words
between God and Christ in 1 Cor. viii. 6, Col. 1, 16, ἐν αὐτῷ (sc. Χριστῷ) ἐκτίσθη τὰ
mdvta... τὰ πάντα δι’ αὐτοῦ καὶ eis αὐτὸν ἔκτισται, inasmuch as the All-including, All-
embracing is thus expressed. Hengstenberg justly objects to explaining the expression of
mere existence: “ The great question which then agitated men’s minds was the question
of superiority,—whether the world was to retain the predominance it then claimed and
apparently possessed, or the God of the Christians, This question is answered by the
words, ‘I am the Alpha and the Omega.’ Let him who is troubled about the end only
ponder the beginning; let him only muse on what the Psalmist says, ‘ Before the moun-
tains were brought forth, or ever Thou hadst formed the earth and the world, even from
everlasting to everlasting, Thou art God’ (Ps. xe. 2), and his anxiety will vanish.” Bengel
says, “ Sic, magnifico sensu, finis ab origine pendet ;” and in this self-designation of God
and Christ he recognises a triumphant protest against all His foes. He also calls atten-

tion to the fact that Hebrew and Greek modes of expression often occur side by side in
A

ἤΑβυσσος 2 Αβυσσος

the Revelation (cf. i. 7: ναὶ, ἀμήν), “since it concerns both Jewish and Gentile readers.”
He points out that thus it is with this expression; that we never find the words ἡ ἀρχὴ
καὶ τὸ τέλος without the éyd— (as may be the case with the other amplifications,
πρῶτος καὶ ἔσχ., ὁ dy x.7..); whence it appears that this is the Greek rendering of the
Hebraistically conceived ἐγώ --- 42 (x—n).—If, however, we seek a more particular refer-
ence of the ἐγώ --- 2, we might urge its connection with prophecy, such as in i. 7, xxi. 5,
xxii. 9, 10, is in every case more or less presented to us; and thus we discover in the
expression a comprehensive reference to the prophecy promulgated up to this time, to
God's word, Holy Scripture, whose accomplishment is evidently intended to be guaranteed
by this self-designation of God and Christ. A similar view was taken by Lampe, De
Joed. grat. ii. 8.5. Cf. also M. Baumgarten, Protestant. Warnung, iii. 1.189; Offerhaus
(in Wolf, 1..), Christum esse vitam electorum et spiritum Scripturae. Many monographs on
this subject may be seen in Wolf’s Curae.

"Αβυσσὸς, ον, from βυσσός Ion. = βυθός, depth, béttém. Hence, 1. bottomless,
properly an adjective; eg. ἄβυσσον πέλαγος, βάθος, even πλοῦτος; πρᾶγμα. As a sub-
stantive, ἡ ἄβυσσος, signifying, 2. abyss, bottomless depth, it is only used in biblical and
eccles. Greek. Once in Diog. Laert. Epigr. iv. 27: otro κατῆλθες εἰς μέλαιναν
Πλουτέως ἄβυσσον. “ Sed a tempore Platonis . . . hic usus alienus est :” Fix in Steph.
thes. In LXX. =2inA, Gen. i. 2, vii. 11, viii. 2, Deut. viii. 7 (Job xxxviii. 16, xxviii. 14),
Ps, xxxvi. 7, xlii. 8, civ. 6, Isa. li. 10, Ezek. xxvi. 19, xxxi. 4, 15, Amos vii. 4, Ps. evii. 26
(Suid.: ὑδάτων πλῆθος “πολῦ) = watery deep ; Job xli. 23 = nDWID, In Deut. xxxiii. 13 it
is not an adj., but is to be construed ἄβυδσοι πηγῶν. In the N. T., Rom. x. 7, τίς κατα-
ιβήσεται εἰς τὴν ἄβυσσον; τουτέστιν Χριστὸν ἐκ νεκρῶν ἀναγαγεῖν, the word denotes the
bottomless abyss, as the place of the dead. That the two ideas are very closely allied, may
be seen from Job xi. 8, 9, xxxviii. 16, 17, xxviii. 13, 14; and from this easily arose this
Pauline application of the Hebrew expression ὉΠ Ἔν ΟΝ (LXX.: εἰς τὸ πέραν τῆς θαλάσσης),
Deut. xxx. 13, especially since ἄβυσσος is so frequently employed as an antithesis to
ovpavos; cf. Gen. vii. 11, Job xi. 8, Ps. evii. 6, and elsewhere. In like manner the
expression ὑποκάτω τῆς γῆς, Rev. v. 3,18; see Phil. ii 10. It is just this antithesis to
heaven that makes ἄβυσσος a synonym for 48s, wherein that remoteness from heaven
which is distinctive of Hades finds full expression—In Rev. ix. 1, 2, Τὸ φρέαρ τῆς ἀβύσσου,
xx. 1, the depth or abyss appears as the receptacle and prison of destructive powers, over
which reigns 6 ἄγγελος τῆς ἀβύσσου, ix. 11. Compare the petition of the demons in
Luke viii. 31: ἵνα μὴ ἐπιτάξῃ αὐτοῖς εἰς τὴν ἄβυσσον ἀπελθεῖν.----Τὰ Rev. xvii. 8, xi. 7,
ἀναβαίνειν ἐκ τῆς ἀβύσσου is said of the beast; xiii. 18.— In eccles. Greek we find eg.
ἄβυσσος ζητημάτων ἡ γραφή, Chrys. hom. 23 in Act.; ὃ θεός, ἄβυσσος dv ἀγαθότητος,
Theodoret, quaest. 4 in Gen.; ἡ ἀπόγνωσις εἰς αὐτὴν κατάγει τῆς κακίας τὴν ἄβυσσον,
‘Chrys. ; just as βάθος is used in the New Test. and by ecclesiastical writers (see a.
xi. 33, 1 Cor, 11, 10, Rev. 11, 24), | ;

*Ayabos 8 ᾿Αγαθύς

᾿Αγαθός, 4, 6v, good. Derivation uncertain; perhaps connected with γηθέω, ἄγαμαι,
ἄγαν. The application of this epithet expresses a recognition alike simple and full, that
the thing spoken of is perfect in its kind, so as to produce pleasure and satisfaction.
This feeling of pleasure and wellbeing could hardly be left out of consideration even if
the word were not akin to yn@éw. Linguistic usage too fully proves this; thus posses-
sions are in various languages called “goods,” to express the satisfaction and pleasure
which they give, and to designate them as the condition and furtherance of wellbeing.
Plato, moreover, not only enumerates health, beauty, riches, power, as chief goods ; but,
on the one hand, designates whatever gives pleasure as good; and, on the other hand,
sets aside the definition “the good is a ἡδονή" merely by saying that there are also
ἡδοναὶ κακαί, and yet good and evil must not be identified (Rep. vi. 505 C, D); the
terms good and useful, moreover, are everywhere continually interchanged. Considering
universal usage, the same in both ancient and modern languages, we may venture to
affirm that the fundamental conception of the good is wellbeing, pleasure. It is the well-
being and pleasure of an existence perfect according to its kind, which so sympathetically
affects him who has to do with it (let it be remembered that the Greeks even brought
καλός into the closest possible connection with ἀγαθός, made the two, so to speak, into
one word), that what is in itself good is also at once for the good and advantage of him
who comes in contact with it. What in itself is good is good also for some person,
to some purpose, heightens and promotes wellbeing beyond itself. Good, accordingly, is
existence which is perfect and promotes perfection. Cf. the expression in Rom. vii
13: τὸ οὖν ἀγαθὸν ἐμοὶ γέγονεν Odvatos;...% ἁμαρτία διὰ τοῦ ἀγαθοῦ μοι κατερ-
γαζομένη θάνατον. (This double aspect of the conception appears also in the Hebrew
2iv, which, except in Genesis, where it is always translated by καλός, is quite as often by
the LXX. rendered ἀγαθός as καλός. In 31 there is first brought into prominence the
beneficial impression which a thing makes, and by which it attains a marked importance ;
and then the element of completeness.)

The transference of this conception to the sphere of morals was easy, Since that is
good which, after its kind, is perfect, the sphere of good at once fundamentally limits itself
to that which is as in general a thing should be, and thus the word becomes synonymous
with δίκαιος, from which it differs as κακός (which see) does from ἄδικος, as the state
differs from the conduct. Hence it necessarily follows that the good is the measure of
the δίκη, and not the δίκη of the good; and further, we must take into account that
ἀγαθός always includes a corresponding beneficent relation of the subject of it to another
subject, while δίκαιος only expresses a relation to the purely objective δίκη. (Cf. eg.
Rom. v. 7: μόλις yap ὑπὲρ δικαίου τις ἀποθανεῖται' ὑπὲρ γὰρ τοῦ ἀγαθοῦ τάχα τις καὶ
τολμᾷ ἀποθανεῖν. The δίκαιος does what he ought, keeps within the limits assigned him,
limits which he neither selfishly nor unselfishly transgresses, and gives to every one his ©
due; the ἀγαθός does as much as ever he can, and proves his moral quality by pro-
moting the wellbeing of him with whom he has to do: accordingly here also the article

᾿Ξ γαθός 4 ᾿Αγαθὸς

is added (τοῦ ἀγαθοῦ), to indicate a special relation between the persons spoken of.
With the thought here expressed, compare Rom. xi. 35: τίς προέδωκεν αὐτῷ καὶ ἀντα-
ποδοθήσεται αὐτῷ. We may remark, further, that in Matt. xix. 16-22, Luke xviii. 18-23,
Mark x. 17 sqq., the point of our Lord’s question, as He intended it, lies, according to all
the narratives, in the ἀγαθός, ἀγαθόν, because the questioner evidently found no satis-
faction in the δικαίωμα of the law, to which the Lord refers him. He needed something
more than a δίκαιον.) This transference of the word to the sphere of morals, which first
took place among the Greeks in the Attic writers (see below), but was undoubtedly more
primary in Hebrew, can hardly be called, in the strict sense, a transference; because the
good in a moral sense has again such an influence upon wellbeing, that by this use of the
word rather the necessary, though not actual, unity of moral and material good is authenti-
cated, It is now easy to see how that use of the word which applies it to things which
cannot morally be approved, eg. when it denotes, as Passow shows, adroit for good or
evil,—when applied to thieves = cunning,—can only be regarded as an inexact mode of
speaking, arising from the one-sided prominence given to the element of ea or
perfection contained in the word.

In keeping with this view, the usus loguendi may be most simply arranged and sur-
veyed as follows:

I. (a) Good, worthy of admiration, excellent, omnibus numeris absolutus, or—of course
with the modifications suggested by what has been above stated—as Irmisch says (on
Herdn. i. 4, p. 134), “perfectus ... qui habet in se ac facit omnia, quae habere et facere
debet pro notione nominis, officio ac lege;” Sturz says in his Lex. Xen., “ accipit notionem
Sere a nomine ad quod pertinet :” excellent in its kind. Eustath. in Il. xvii. p. 1121 (in
Sturz, 1.) : δοκεῖ δὲ ἐντεῦθεν εἰλῆφθαι καὶ τὸ ἀγαθὸς σκυτεύς, ὁ εὔτεχνος καὶ ὅσα τοιαῦτα.
Xen. Cyrop. i. 6.19 : ἀγαθὸς γεωργός, ἱππεύς, ἰατρός, αὐλητής. Aeschin. Socr. dial.i.10. 12:
ἵπποι καὶ κύνες ἀγαθοί. So in the New Test.: Matt. vii. 17, 18, πᾶν δένδρον ἀγαθὸν
καρποὺς καλοὺς ποιεῖ, τὸ δὲ σαπρὸν δένδρον καρποὺς πονηροὺς ποιεῖ. οὐ δύναται δένδρον
ἀγαθὸν καρποὺς πονηροὺς ποιεῖν x.7.r.; Matt. xix. 16 (T. L. omit dy.) ; Luke xviii. 18;
Mark x. 17, διδάσκαλε ἀγαθέ; Luke xviii. 19; Mark x. 18, τί pe λέγεις ἀγαθόν ; Luke
viii. 8, ἡ γῆ ἡ ἀγαθή (ver. 15 parall. ἡ καλὴ γῆ); Matt. xxv. 21, 23, δοῦλε ἀγαθὲ καὶ
πιστέ; Luke xix. 17, δοῦλε ἀγαθέ; Tit. ii. 10, πίστιν πᾶσαν ἐνδεικνυμένους ἀγαθήν.
When the meaning is not more precisely expressed in the substantive, it is indicated
by the accusative, as in Homer, βοὴν ἀγαθός, βίην ay., and Xen. Cyrop. i. 5. 9, τὰ πολε-
μικὰ ἀγαθοί: or by the inf, as in Xen. Mem. ii. 6. 14, ἀγαθοὺς λέγειν καὶ πράττειν ;
Hat. i. 136, ἀγαθὸς μάχεσθαι: or by ἃ preposition, Xen. Mem. iv. 6. 11, ἀγαθοὺς δὲ
πρὸς τὰ τοιαῦτα νομίξεις ἄλλους τινὰς ἢ τοὺς δυναμένους αὐτοῖς καλῶς χρῆσθαι; Plut,
Public. 17, ἣν ἀνὴρ εἰς πᾶσαν ἀρετὴν ἀγαθός ; οἵ, Gregor. Nyss. de opific. hom. c. 20, t. 1,
Ρ. 98, τὸ ὄντως ἀγαθὸν ἁπλοῦν καὶ μονοειδές ἐστι τῇ φύσει, πάσης διπλόης καὶ τῆς πρὸς
τὸ ἐναντίον συζυγίας ἀλλότριον.

(Ὁ) Good, in relation to something else = what is of advantage. It is thus used of

Ayabos 5 *Ayabos

persons in Matt. xx. 15, εἰ ὁ ὀφθαλμός σου πονηρός ἐστιν ὅτι ἐγὼ ἀγαθός εἶμι; Luke
xxiii. 50, ἀνὴρ ἀγαθὸς καὶ δίκαιος (see above); Tit. ii. 5; 1 Pet. ii, 18, τοῖς ἀγαθοῖς
καὶ ἐπιεικέσιν (ὑποτασσόμενοι) ; Rom. v. 7, ὑπὲρ yap τοῦ ἀγαθοῦ τάχα τις Kal τολμᾷ
ἀποθανεῖν (opp. to δίκ.). Compare with this passage, Xen. Cyrop. iii. 3. 4, Κῦρον ἀνακα-
λοῦντες τὸν εὐεργέτην, τὸν ἄνδρα τὸν ἀγαθόν; Xen. Hell. vii. 3. 12, of πλεῖστοι ὁρίζονται
τοῦς εὐεργέτας ἑαυτῶν ἄνδρας ἀγαθοὺς εἶναι; John vii. 12, οἱ μὲν ἔλεγον, ὅτε ἀγαθός ἐστιν"
ἄλλοι ἔλεγον οὔ, ἀλλὰ πλανᾷ τὸν ὄχλον. It denotes that which is to advantage in Eph.
iv. 29, λόγος ἀγαθὸς πρὸς οἰκοδομήν (cf. Gal. vi. 10, ἐργαζώμεθα τὸ ἀγαθὸν πρὸς πάντας) ;
Matt. vii. 11, δόματα ἀγαθά; Luke xi. 13; x. 42, ἀγαθὴ μερίς ; Jas. i. 17, δόσις ἀγαθή ;
Rom. vii. 12, ἡ ἐντολὴ... ἀγαθή; 1 Thess. iii. 6, μνεία ἡμῶν ἀγαθή; 2 Thess. ii. 16,
ἐλπὶς ἀγαθή ; 1 Tim. ii. 10, v. 10, ἔργον ἀγαθόν; Acts ix. 36, πλήρης ἔργων ἀγαθῶν καὶ
ἐλεημοσυνῶν; Phil. i. 6, ὁ ἐναρξάμενος ἐν ὑμῖν ἔργον ἀγαθόν ; Jas. iii. 17, μεστὴ ἐλέους
καὶ καρπῶν ἀγαθῶν ; 1 Pet. iii. 10, ἡμέρα ἀγαθή. The neuter τὸ ἀγαθόν denotes good
things, things that are to advantage: Luke xvi. 25, ἀπέλαβες τὰ ἀγαθά σου; Rom. vii. 13,
τὸ οὖν ἀγαθὸν ἐμοὶ γέγονεν Odvatos...% ἁμαρτία διὰ τοῦ ἀγαθοῦ μοι κατεργαζομένη
θάνατον ; viii. 28, τοῖς ἀγαπῶσιν τὸν θεὸν πάντα συνεργεῖ εἰς ἀγαθόν; x. 15, οἱ πόδες τῶν
εὐαγγελιζομένων εἰρήνην, τῶν εὐαγγ. τὰ ἀγαθά; xiii. 4, σοὶ εἰς τὸ ἀγαθόν ; xv. 2, ἕκαστος
ἡμῶν τῷ πλησίον ἀρεσκέτω εἰς τὸ ἀγαθὸν πρὸς οἰκοδομήν (Bengel : bonwm, genus; aedifi-
catio, species) ; Gal. vi. 6, 10; 1 Thess, ν. 15, τὸ ἀγαθὸν διώκετε καὶ εἰς ἀλλήλους καὶ εἰς
πάντας ; Philem. 14; John i. 47, ἐκ Ναξαρὲτ δύναταί τε ἀγαθὸν εἶναι. With this is con
nected the designation of possessions as goods (in German Gut, Giiter) in Luke xii. 18,
19, Gal. vi. 6. It denotes also that which we possess in Christ: Rom. xiv. 16, ὑμῶν τὸ
ἀγαθόν ; Philem. 6, ἀγαθὸν τὸ ἐν ὑμῖν ; cf. Luke i. 53, πεινῶντας ἐνέπλησεν ἀγαθῶν ; Heb. ix.
11, x. 1, τὰ μέλλοντα ἀγαθά; cf. Xen. Cyrop. vii. 1. 11, πολλά τε καὶ ἀγαθὰ κτήσασθαι.
— By ecclesiastical writers the Lord’s Supper is also called ἀγαθόν : see Suic. thes. s.v. ;
Basilius M. epist. Can. IIT. ad Amphiloch.: of τοῖς λησταῖς ἀντεπεξιόντες, ἔξω μὲν ὄντες τῆς
ἐκκλησίας, εἴργονται τῆς κοινωνίας τοῦ ἀγαθοῦ" κληρικοὶ δὲ ὄντες, τοῦ βαθμοῦ καθαιροῦνται.

IL The word was first transferred to the moral sphere by the Attic writers, and
amongst these by the philosophers, who used the expression καλὸς κἀγαθός to denote “ the
sum total of the qualities of an Athenian man of honour” (Passow). (Luke xviii. 15,
καρδία καλὴ καὶ ἀγαθή; v. sub καλός.) Td ἀγαθόν was equivalent to swmmum bonum ;
ἀγαθόν denoted, in general, what is morally good. Compare Matt. xix. 17 (cf. v. 16),
where L. T. read τί pe ἐρωτᾷς περὶ τοῦ ἀγαθοῦ; εἷς ἐστὶν ὁ ἀγαθός : Ree. as in Mark x.
17, 18, Luke xviii. 18, 19, τί pe λέγεις ἀγαθόν ; οὐδεὶς ἀγαθὸς εἰ μὴ εἷς, ὁ θεός. We see
here the distinctive New Testament character of this idea, and its affinity here again
with δίκαιος (Matt. v. 45, ἐπὶ πονηροὺς καὶ ἀγαθούς... ἐπὶ δικαίους καὶ ἀδίκους), only
that in δίκαιος the relation to the δέκη, or to God's revelation, forms the standard ; whereas
ἀγαθός denotes that inner harmonious perfection which is its own standard and measure,
and which primarily (archetypally) belongs to God. Cf. Athan. I. dial. de trin. ii. 169:
Πῶς οὐδεὶς ἀγαθὸς εἰ μὴ εἷς 6 θεός; “Ore ὁ θεὸς οὐ κατὰ μετοχὴν ἀγαθότητός ἐστιν

᾿Αγαθός 6 Κρείσσων

ἀγαθός, ἀλλ᾽ αὐτός ἐστιν ἀγαθότης. ὁ δὲ ἄνθρωπος μετοχῇ ἀγαθότητός ἐστιν ἀγαθύς.
With a substantive: Matt. xii. 35, ὁ ἀγαθὸς ἄνθρωπος ἐκ τοῦ ἀγαθοῦ θησαυροῦ (Luke
vi. 45 adds τῆς καρδίας) ἐκβάλλει τὰ ἀγαθά (Luke vi. 45, προφέρει τὸ ἀγαθόν). (Acts xi. 24,
ἣν ἀνὴρ ἀγαθὸς καὶ πλήρης πνεύματος ἁγίου καὶ πίστεως, belongs perhaps to I. ὁ.) Rom.
ii. 7, καθ᾽ ὑπομονὴν ἔργον ἀγαθοῦ ζητεῖν ξωὴν αἰών. ; Rom. xiii. 8, φόβος τῷ ἀγαθῷ ἔργῳ
(Rec. τῶν ἀγαθῶν ἔργων); 2 Cor. ix. 8, ἵνα περισσεύητε εἰς πᾶν ἔργον ἀγαθόν ; Eph. ii. 10,
κτισθέντες ... ἐπὶ ἔργοις ἀγαθοῖς, οἷς. προητοίμασεν ὁ θεὸς, ἵνα ἐν αὐτοῖς περιπατήσωμεν;;
Col. i. 10, ἐν παντὶ ἔργῳ ἀγαθῷ καρποφορεῖν ; 2 Thess. ii. 17, στηρίξαι τὰς καρδίας
ἐν παντὶ ἔργῳ καὶ λόγῳ ἀγαθῷ; 2 Tim. ii. 21, σκεῦος... εἰς πᾶν ἔργον ἀγαθὸν ἧτοι-
μασμένον; iii, 17, ἵνα ἄρτιος ἦ ὁ τοῦ θεοῦ ἄνθρωπος, πρὸς πᾶν ἔργον ἀγαθὸν ἐξηρτισμένος
(cf. Matt. xix. 17); Tit. i. 16, πρὸς πᾶν ἔργον ἀγαθὸν ἀδόκιμοι; iii. 1, πρὸς πᾶν ἔργον
ἀγαθὸν ἑτοίμους εἶναι; Heb. xiii, 21, ὁ θεὸς τῆς εἰρήνης καταρτίσαι ὑμᾶς ἐν παντὶ ἔργῳ
ἀγαθῷ εἰς τὸ ποιῆσαι τὸ θέλημα αὐτοῦ; 1 Pet. iii. 160, ἡ ἀγαθὴ ἐν Χριστῷ ἀναστροφή.
‘Lhe expression συνείδησις ἀγαθή in Acts xxiii 1, 1 Tim. i. 5, 19, and 1 Pet. iii. 16,
21, does indeed denote the conscience as a self-witness filled with moral good, inasmuch
as it attests to the man with the absence of guilt the possession of righteousness. But
as the absence of guilt is, at all events in actual experience, the first and chief element
of the συνείδησις ἀγαθή, so that the expression—synonymous with συνείδησις καθαρά,
ef. Acts xxiii. 1 with 2 Tim. 1, 3—is also parallel with the οὐδὲν ἐμαυτῷ σύνοιδα of
1 Cor. iv. 4, and opposed to the συνείδησις πονηρά, ἁμαρτιῶν, the absence or removal
of which is the only means of attaining a good conscience, I prefer to take ἀγαθή here in
its simple and primary meaning, as denoting the wellbeing, the unimpaired and uninjured
condition of the conscience, while its depraved state is to be expressed by πονηρά, a bad
conscience. We thus obviate the great difficulty involved in attributing moral qualities
to conscience itself, whereas it is only affected by these; and thus it is evident why we
may with propriety speak of a good, an evil, a bad, a pure, a reconciled conscience; but not
of a holy, an unholy, a righteous, an unrighteous conscience. Cf. ὁ ὀφθαλμὸς ποιηρός,
Matt. xx.15. We find the neuter τὸ ἀγαθόν in Matt. xix. 17, L. T.; Luke vi. 45 ; Rom.
ii 10; vii. 19; xii, 2; xii. 9, κολλώμενοι TE ἀγαθῷ; xii. 21, νίκα ἐν τῷ ἀγαθῷ τὸ κακόν ;
xiii. 3; xvi. 19, θέλω ὑμᾶς σοφοὺς εἶναι εἰς τὸ ἀγαθόν; Eph. iv. 28; 1 Pet. iii, 13, τοῦ
ἀγαθοῦ μιμηταί; 3 John 11, μιμοῦ τὸ dy. The plural τὰ ἀγαθά in Matt. xii. 35; John
v. 29; Rom. iii. 8, "Aya@ov in Matt. xix. 16, τέ ἀγαθὸν ποιήσω; Rom. vii. 18; ix. 11;
2 Cor. v. 10; Eph. vi. 8; 1 Pet. iii. 11.—’AyaOa λαλεῖν, Matt. xii. 34, Opposed to
κακός ; πονηρός, Matt. v. 45, vii. 11, xii, 34, 35, xxii. 10; to φαῦλος in John ν. 29;
2 Cor. v.10. Synonyms, καλός, δίκαιος.

Κρείσσων, ον, dvos, compar. of ἀγαθός. According to Etym. M. from κρατύς, on
which H. Steph. : “recte, nam pro κρατίων dicitur κράσσων (cf. Matth. Gr, Gr. sec. 131,
Al). Inde primum κρέσσων, ex quo κρείσσων." Att. κρείττων. The Mss. of the New
Testament vacillate between og and rr. In Heb. vi. 9 all the Uncials read σσ where the

1 Retained from ed. 1, not in ed. 2

Κρεῖσσον ᾿ 7 ᾿Αγαθωσύνη

Received Text has rT ; in all the other passages of Hebrews where the word occurs the Uncials
have tr. In 1 Cor. vii. 9, xi. 17, Phil. i 23, Tisch. reads oo. It denotes superiority
in power, worth, and importance; more excellent, more advantageous (cf. κράτιστος, Pa,
xvi. 6=D'y2). Hence Philo i. 33. 44, ed. Mang.: ἐφ᾽ dcop κρείττων ὁ ποιῶν, ἐπὶ τοσοῦτῃ
καὶ τὸ γενόμενον ἄμεινον. Cf. the oxymoron in Plat. legg. i. 627 B: τὸ χεῖρον κρεῖτταν
τοῦ ἀμείνονος, deterius meliare superius. The word is used in a sense most nearly akin
to the fundamental meaning in Heb. xii. 24: κρείττονα λαλοῦντι παρὰ τὸν “ABer, where
Lachm. and Tisch. read κρεῖττον adverbially = more emphatically.— (a) More excellent ;
Heb. vii. 7, τὸ ἔλαττον ὑπὸ τοῦ κρείττονος εὐλογεῖται ; i. 4, κρείττων γενόμενος τῶν ἀγγέλων ;
vii. 19, κρείττων ἐλπίς, opp. to τὸ τῆς ἐντολῆς ἀσθενὲς καὶ ἀνωφελές (ver. 18), οὐδὲν γὰρ
ἐτελειώσεν ὁ νόμος (ver. 19); Vii. 22, κρείττων διαθήκη ; viii. 6, κρείττονες ἐπαγγελίαι ;
ix. 23, κρείττονες θυσίαι; x. 84, τὴν ἁρπαγὴν τῶν ὑπαρχόντων ὑμῶν μετὰ χαρᾶς προσε-
δέξασθε, γινώσκοντες ἔχειν ἑαυτοῖς κρείττονα ὕπαρξιν καὶ μένουσαν ; xi. 16, κρείττονος (sc.
πατρίδος) ὀρέγονται, τοῦτ᾽ ἔστιν ἐπουρανίου; xi. 35, οὐ προσδεξάμενοι τὴν ἀπολύτρωσιν
(deliverance in this life) ἵνα κρείττονος ἀγαστάσεῳς τύχωσιν. On the κρεῖττόν τι (τοῦ
θεοῦ περὶ ἡμῶν προβλεψαμένου) in xi. 40, see Riehm, Lehrbegr. des Hebr. Br. 583: “ Our
living in the time of fulfilment is the great advantage we have above them; and we enjoy
this advantage by virtue of the divine decree-—a decree so peculiarly in our favour,
—that the Messiah should appear in our days.” Heb. xii. 24, Rec., κρείττονα λαλεῖν,
where it would be more correct to read κρεῖττον, adv. Phil. i. 23: πολλῷ yap μᾶλλον
κρεῖσσον. ---- (Ὁ) Preferable, or more advantageous ; 1 Cor. xii. 31, Rec., {dobre τὰ χαρίσματα
τὰ κρείττονα, where 1, T. τὰ μείζονᾳ; 1 Pet. iii. 17, κρεῖττον ἀγαθοποιοῦντας πάσχειν
ἢ κακοποιοῦντας, οἵ, ver. 16; 2 Pet. ii. 21, ο. dat. κρεῖττον γὰρ ἣν αὐτοῖς μὴ ἐγνωκέναι
τὴν ὁδὸν τῆς δικαιοσύνης ἢ ἐπιγνοῦσιν ἐπιστρέψαι ἐκ τῆς παραδοθείσης αὐτοῖς ἁγίας ἐντολῆς
(cf. ver. 20, ἡττῶνται, and χείρονα) ; 1 Cor. vii. 9, κρεῖσφόν ἐστιν γαμῆσαι ἢ πυροῦσθαμ,
where κρεῖσσον, more advantageous, is parallel to καλὸν αὐτοῖς in ver. 8, it is proper for
them, it is good for them; cf. ix. 15 and 1 Cor. yii. 1 with ver. 28. Cf. with this pass-
age, Aesch. Prom. 752: κρεῖσφον yap εἰσάπαξ θανεῖν ἢ τὰς ἁπάσας ἡμέρας πάσχειν
κακῶς. Κρείσσων does not appear to have been used in a maral sense as equivalent to
better (better is expressed by ὠμείνων). In 1 Cor. xi. 17 also, οὐκ εἰς τὸ κρεῖσσον adr’
els τὸ ἧσσον συνέρχεσθε, the antithesis appears to be between advantageous and dise
advantageous: in favour of this is the combination εἰς 7d... συνέρχεσθε,

Κρεῖσσων, the neuter of κρείσσων (which see), occurs as an adverb Heb, xii, 24.
κρεῖττον λαλεῖν (sq. wapd) = more emphatically. 1 Cor. vii. 38: καὶ ὁ ἐργαμίζων καλῶς
ποιεῖ, καὶ ὁ μὴ ἐκγαμίζων κρεῖσσον ποιεῖ = more advantageously, more appropriately,
cf. ν. 35,

*Aya0wavyn, %, only in biblical and eccles. Greek = goodness and kindness, bonitas
as well as benignitas; chiefly, however, in the former signification, which appears to be the
exclusive one in the New Test.; Phavorin. ἡ ἀπηρτισμένη ἀρετή. It is the quality of the

᾿Αγαθοεργέω 8 ᾿Αγαθοποιΐα

man who is ruled by and aims at what is good,—moral worth. Eph. v. 9: ὁ καρπὸς τοῦ
φωτὸς ἐν πάσῃ ἀγαθωσύνῃ καὶ δικαιοσύνῃ καὶ ἀληθείᾳ. 2 Thess. 1. 11 : εὐδοκία ἀγαθωσύνης,
what is pleasing to ἀγαθωσύνη (vid. εὐδοκία). Rom. xv. 14: μεστοί ἐστε ἀγαθωσύνης,
πεπληρωμένοι πάσης γνώσεως, δυνάμενοι καὶ ἀλλήλους νουθετεῖν. The only doubtful
passage is Gal. v, 22, where Theophyl. explains it by benignitas; others, on the contrary,
in consideration of the word πίστις that immediately succeeds, explain it by bonitas,
integritas, LXX. = 73d, 2 Chron. xxiv. 16 ; Eccles, iv. 8, v. 10, vii. 14, ix. 18.

᾿Αγαθοεργέω, 1 Tim. vi. 18: τοῖς πλουσίοις... mapdyyedre .. . ἀγαθοεργεῖν, πλου-
rely ἐν ἔργοις καλοῖς, εὐμεταδότους εἶναι, κοινωνικούς. Otherwise it only occurs in eccles.
Greek, where it is equivalent to ἀγαθουργεῖν, the Attic form, which Tisch. and Lachi.
have adopted in Acts xiv. 17. Cf. Herod. i. 67, Adyns τῶν ἀγαθοεργῶν.... Σπαρτιητέων,
Lichas, of the number of Spartans “approved by valour,” according to Tim. lex. κατ᾽
ἀνδραγαθίαν aiperol; iii, 154, ai ἀγαθοεργίαι, res praecclare gestae; iii. 160, ἀγαθοεργία
Περσέων, what a man has done for the advantage of the Persians, by which he has
deserved well of them. Hence dya@oepyeiv = to work good, as also to act for some one’s
advantage. Since in the above passage (1 Tim. vi. 18), in which there is a climax, the
word relates to the use made of riches, it would seem best to render it to do good, so that
others shall be benefited, to deserve well. To do good, to act kindly, as in Acts xiv. 17:
οὐκ ἀμάρτυρον ἑαυτὸν ἀφῆκεν ἀγαθουργῶν, where Rec. reads ἀγαθοποιῶν.

᾿Αγαθοποιέξω, peculiar to eccles. Greek. In Att. ἀγαθὸν ποιεῖν on the one hand,
εὐεργετεῖν on the other. 1. To do good, to do the good, opp. to ἁμαρτάνειν, 1 Pet. ii, 20;
so also ii, 15 (cf. 16), iii, 6,17; 3 John 11, μὴ μιμοῦ τὸ κακὸν ἀλλὰ τὸ ἀγαθόν" ὁ ἀγαθο-
ποιῶν ἐκ τοῦ θεοῦ ἐστίν. --- 2. In the sense of ἀγαθός, I. b., according to the connection, to
do good, so that some one derives advantage from it. With acc. in Luke vi. 33, ἀγαθοποιεῖτε
τοὺς ἀγαθοποιοῦντας ὑμᾶς ; cf. Num. x. 32 = 20; Tob. xii. 14. With dat. in 2 Macc.
i. 2; 1 Mace. xi. 33. Absolutely in Luke vi. 35; Mark iii) 4 and Luke vi. 9, parall.
ψυχὴν σῶσαι. In Matt. xii. 12, καλῶς ποιεῖν. ---- On Acts xiv. 17, Rec., see ἀγαθοεργεῖν.
— Opp. to κακοποιεῖν in Mark iii. 4, Luke vi. 9, 3 John 11, 1 Pet. iii, 17 ; cf. ἀγαθοποιεῖν,
opp. to κακοῦν in Zeph. i. 13. As used by astrologers, it is = bonwm omen afferre. Cf.
also καλοποιεῖν = to act becomingly, and in some connections to act kindly,

᾿Αγαθοποιός, ov, practising good, acting rightly: 1 Pet. ii. 14, εἰς ἐκδίκησιν κακο-
ποιῶν, ἔπαινον δὲ ἀγαθοποιῶν. ---- Clem. Al. Strom. ed. Sylb. 294: φύσις τοῦ ἀγαθοποιοῦ
τὸ ἀγαθοποιεῖν, ὡς τοῦ πυρὸς τὸ θερμαίνειν καὶ τοῦ φωτὸς τὸ φωτίζειν. ῬΙαῦ. 75. et Osir.
c. 42: ὁ γὰρ "Οσιρις ἀγαθοποιός. It is further used also in the sense of beneficus, and
is applied by astrologers to favourable constellations. —In Ecclus. xlii, 14, ἀγαθοποιὸς
γυνή, it refers to a woman who puts on a kind or friendly manner in order to corrupt. —
Ouly in later writers.

᾿Αγαθοποιΐία, ἡ. except in astrological writers, where it is = beneficentia siderum,

Φιλάγαθος 9 Ayatrdw

only in 1 Pet. iv. 19, ot πάσχοντες κατὰ τὸ θέλημα τοῦ θεοῦ ὡς πιστῷ κτίστῃ παρατιθέσ-
θωσαν τὰς ψυχὰς αὐτῶν ἐν ἀγαθοποιΐᾳ (1,. - ποιΐαις) ; cf. ii, 15, 20, iii. 6, 17 : = well-
doing, the practice of good. Clem. Al. Strom. ed. Sylb. p. 274, ὅτῳ δὴ ἡ ἐπίτασις τῆς
δικαιοσύνης εἰς ἀγαθοποιΐαν ἐπιδέδωκεν, τούτῳ ἡ τελείωσις ἐν ἀμεταβόλῳ ἕξει εὐποιΐας
καθ᾽ ὁμοίωσιν τοῦ θεοῦ διαμένει.

Φιλάγαθος, ov, loving good, the friend of good. Aristotle, Magn. Mor. ii. 14,
describes the σπουδαῖος, who devotes himself in earnest to right doing, as φιλάγαθος, in
contrast with φίλαυτος which is predicated of the φαῦλος, and, in accordance with the
context there, that man is φιλάγαθος who loves and practises with self-denial what is
good. The word sometimes occurs in Plutarch also, Mor. 140 c, ἀνὴρ φιλάγαθος καὶ
φιλόκαλος σώφρονα καὶ κοσμίαν γυναῖκα ποιεῖ. In the same connection, comp. 7768. et
Ποηνιῖ, 2. Τὴ this general signification, Wisd. vii. 22, of σοφία : ἔστι ἐν αὐτῇ πνεῦμα...
φιλάγαθον.---Τῇ ecclesiastical Greek, on the contrary, we find the word mostly used in
the particular sense of one who likes to be kind, who likes to do good, joined eg. with
φιλοικτίρμων. Φιλαγάθως and φιλαγαθωσύνη occur there with a like meaning, while
φιλαγαθία in Philo and Clemens Alex. answers to φιλάγαθος in its general sense. Thus,
also, Chrysostom explains the word in the only place where it occurs in the N. T. (Tit.
i. 8), τὰ αὐτοῦ πάντα τοῖς δεομένοις προϊέμενος ; and likewise Theophylact: τὸν ἐπιεικῆ,
τὸν μέτριον, τὸν μὴ φθονοῦντα,---ἰῃ same expositor who explains the dm. Ney. ἀφιλά-
γαθος in 2 Tim. iii. 3 by ἐχθρὸς παντὸς ἀγαθοῦ. Considering that ἀφιλάγαθοι in 2 Tim.
iii, 3 occupies a middle place between ἀνήμεροι and προδόται, and that φιλάγαθον in
Tit. i 8 appears side by side with φιλόξενον among the requirements in a presbyter,
the more general moral qualities σώφρονα, δίκαιον, ὅσιον, not being enumerated till after-
wards, the meaning given by the above-named Greek interpreters must apparently be
preferred, and the word may perhaps be explained: one who willingly and with self-
denial does good, or is kind.

᾿Αφιλάγαθος, ov, only in the N. T., and there only in 2 Tim. iii. 3, among the
characteristics of the wickedness and apostasy of the last days, In accordance with
what has been said under φιλάγαθος, the explanation of Theophylact, ἐχθροὶ παντὸς
ἀγαθοῦ, must probably be rejected, and the word must be regarded as a negative, and
therefore strong expression to denote hard-heartedness, = some such rendering as unsuscep-
tible of any self-denial in order to kindness.

‘Ayan da, f. -ἤσω, to love, is connected with ἄγαμαι, though scarcely as stated by
Coray (ἃ yap φιλοῦμεν, ἐκεῖνα καὶ θαυμάζειν εἰώθαμεν, Coray, ad Isocr. ii. 157. 9).
Rather might we, however, on the ground of this connection—which likewise probably
includes the Latin gaudere, see Curtius, 158—explain ἀγαπᾶν as=to have one’s joy
tn anything. Mistaken, at any rate, are the explanations given by Hemsterhuis (from
ἄγαν and the unused theme πάω =) swmmo opere curam alicujus gerere; and by Damm

᾿Αγαπάω 10 ᾿Αγαπαὼ

(lex. Hom.), est pro ἀγαφάω, ab ἄγαν, valde et ἀφάω, contingo, compositum, applico quast
me valde ad aliquid, suscipio quid amplexu meo. The connection with ἄγαν is their only
true suggestion—Homer has for ἀγαπάω the form ἀγαπάξω.

The Greek language has three words for to love: φιλεῖν, ἐρᾶν, ἀγαπᾶν. ἐρᾶν is used
in only a few passages of the O. T.: Esth. ii. 17 and Proy. iv. 6278; Wisd. viii. 2;
ἐραστής, Ezek. xvi. 33; Hos, ii. 5; not at allin the N. T. On the relation between
φιλεῖν and ἐρᾶν, cf. Xen. Hier, xi. 11: οὐ μόνον φιλοῖα ἄν, ἀλλ᾽ καὶ ἐρῷο ὑπ᾽ ἀνθρώπων,
on which Sturz (/ex, Xen.) remarks: scil. φιλοῦσεμ amici; sed qui vehementius amant,
tanquam amasium, ti ἐρῶσι. ᾿Ερᾶν denotes the love of passion, of vehement, sensual desire ;
but so unsuitable was this word, by usage so saturated with lustful ideas, to express the
moral and holy character of that love with which Scripture in particular has to do, that
it does not occur in a good sense even in the O, T., save in Prov. iv. 6, Wisd. viii. 2;
and, as already remarked, not at all in the N. T. Concerning this latter fact, Trench
(Synonyms of the N. 7.) well says; “In part, no doubt, the explanation of this absence
is, that these words (ἔρως, ἐρᾶν, ἐραστής), by the corrupt use of the world, had become
so steeped in earthly sensual passion, carried such an atmosphere of unholiness about
them (see Origen, Prol. in Cant. op. 3, pp. 28-30), that the truth of God abstained from
the defiling contact with them.”

᾿Αγαπᾶν and φιλεῖν are used, indeed, in many cases synonymously; they even seem
sometimes to be used the one in place of the other; cf. eg. Xen. Mem. it. 7. 9, ἐὰν δὲ
προστάτης ἧς, ὅπως ἐνεργοὶ dict, οὗ μὲν ἐκείνας φιλήσεις, ὁρῶν ὠφελίμους σεαυτῷ οὔσας,
ἐκεῖναι δὲ σὲ ἀγαπήσουσιν, αἰσθόμεναι χαίροντά σε αὐταῖς, with ii, 7. 12: αἱ μὲν ὡς
κηδεμόνα ἐφίλουν, ὁ δὲ ὡς ὠφελίμους ἠγάπα. Yet it follows from these very passages that
a distinction not too subtle exists between the two words. Cf. Plat. Zys. 215 B, ὁ δὲ
μή του δεόμενος οὐδέ te ἀγαπῴη dv; Οὐ yap οὖν. Ὃ δὲ μὴ ἀγαπῶν, οὐδ᾽ ἂν φιλοῖ; οὐ
δῆτα. Hom. Od. 7. 82, 33, οὐ γὰρ ξείνους οἵδε μάλ᾽ ἀνθρώπους ἀνέχονται, οὐδ᾽ ἀγαπαζό-
μενον φιλέουσ᾽, ὅς κ' ἄλλοθεν ἔλθῃ. Dio Cassius 24, ἐφιλήσατε αὐτὸν ὡς πατέρα, Kad
ἠγαπήσατε ὡς εὐεργέτην, However often ἀγαπᾶν and φιλεῖν are used in the same com-
binations and relations, it must not be overlooked ¢hat in all cases wherein the simple
designation of kindred, a friendly or in any way intimate relation between friends, etc., was
required, the words φίλος, φιλεῖν were naturally used, and hence we meet these more
frequently by far, ἀγαπᾶν less frequently. °’Ayamdy, moreover, possesses a meaning of
its own, which, in spite of other points of agreement, never belongs to φιλεῖν, viz. to be
contented, to be satisfied with (τινί, and τί, or with the participle, or followed by εἰ, ἐάν; so
we find from Homer onwards to the later Greek in Thuce., Plat., Xen., Demosth., Lucian) ;
according to the old lexicographers,=dpxetq@as τινί καὶ μηδὲν πλέον émifnteiv. On
the other hand, ἀγαπᾶν never means “ to kiss,” or “to do anything willingly,” “to be
wont to do,”—significations which are peculiar to φιλεῖν, If, after all this, it be asked, in
conclusion, How do you account for the surprising fact that everywhere in biblical Greek
in both the O, T. and specially in the N. T., where the love which belongs to the sphere

a ὦ

᾿Αγαπάω Δ *Ayaraw

of divine revelation is spoken of, ἀγαπᾶν is systematically used, while φιλεῖν has received
no distinctive colouring at all ?—the answer must be, That the love designated by ἀγαπᾶν
must certainly possess a distinctive element of its own. We shall not go wrong if we
define the distinction thus: φιλεῖν denotes the love of natural inclination, affection,—
love, so to say, originally spontaneous, involuntary (amare); ἀγαπᾶν, on the other hand,
love as a direction of the will, diligere. This must be regarded as the true and adequate
explanation, at least as regards Scripture usage, and it is surely confirmed by the tes-
timony of classical usage above given. God's love to man in revelation is but once
expressed by φιλεῖν, not in the text cited by Tittmann (de synon. N. T. p. 53), John
xvi. 27, where the special relation of the Father to the disciples of Jesus is spoken
of, but in the expression φιλανθρωπία, Tit. iii. 4, and there the word has a meaning
quite different from its signification in classical Greek. Φιλεῖν is never used of the
love of men towards God. [But see 1 Cor. xvi. 22: ef tis οὐ φιλεῖ τὸν κύριον.
Love to God or to our neighbour, as a command, is unheard of in the profane writers ;
this love, again, is always expressed by ἀγαπᾶν. ’Ayardy, and never φιλεῖν, is used of
love towards our enemies. See, on the other hand, John xv. 19; εἰ ἐκ τοῦ κόσμου
ἦτε, ὁ κόσμος ἂν τὸ ἴδιον ἐφίλε. For the love of Jesus to Lazarus, both φιλεῖν
and ἀγαπᾶν are used, John xi. 3, 5, 36; and in like manner of His love to St. John,
John xx. 2; cf. xiii. 23, xix. 26, xxi. 7. But one feels at once how inappropriate φιλεῖν
would be, eg. in Mark x. 21: ὁ δὲ ᾿Ιησοῦς ἠγάπησεν αὐτόν. (We can hardly attach
importance to the use of ἀγαπᾶν instead of φιλεῖν in John xi. 5: ἠγάπα δὲ ὁ ᾿Ιησοῦς τὴν
Μάρθαν καὶ τὴν ἀδελφὴν αὐτῆς καὶ τὸν Adtapoy, for one cannot see why ἐφίλει, as Cod. D
reads, should be regarded as offensive.) The moral and holy love, which is and must be
brought to light by divine revelation, may even possibly stand in opposition to natural
inclination, whereas the love of inclination, φιλεῖν, includes also the ἀγαπᾶν. The range
of φιλεῖν is wider than that of ἀγαπᾶν, but ἀγαπᾶν stands all the higher above φιλεῖν on
account of its moral import. It does not in itself exclude affection, but it is always the
moral affection of conscious deliberate will which is contained in it, not the natural
impulse of immediate feeling. Though the word did not as yet contain this element of
moral reflection in the classics, still it was the proper vessel to receive the fulness of
biblical import; and as in the N. T. the right word for that love of which the N. T.
treats—love which is to be estimated morally, and which is designed for eternity—
could no longer be dispensed with, ὠγάπη---α word formed, perhaps, by the LXX. as
a companion to ἀγαπᾶν, and wholly unknown in the classics—became, in N. T. language,
the distinctive designation of holy and divine love, while the Greeks knew only ἔρως, φιλία,
and στοργή; and this is itself a significant fact for the understanding of ἀγαπᾶν. This
state of things is already recognised in the Vulgate. ’Ayarrdv is once rendered by amare
(2 Pet. ii. 15), the word usually employed in translating φιλεῖν; but in all other cases
diligere is commonly used, and ἀγάπη is=caritas, dilectio. “In order to distinguish
the subordinate relation of natural inclination, both sexual inclination and that of per-

᾿Αγαπάω 12 *Ayardw

sonal friendship, from the conception of Christian love, the Vulgate avoids the words amor
and amare, and uses instead caritas and dilectio.” R. v. Raumer, Die Hinwirkwng des
Christenthums auf die althochdeutsche Sprache, 1845, p. 398. These are obviously weighty
considerations in determining the biblical and Christian conception of love. How greatly
Scripture usage has enriched the word ἀγαπᾶν, becomes apparent when we compare the
following detailed exposition with the notices of the word given in classical lexicons,
Classical Greek knows nothing, for instance, of the use of ἀγαπᾶν to designate compas-
sionating love, or the love that freely chooses its object. With reference to the words
ἀγαπᾶν, ἀγάπη, ἀγαπητός, N. T. usage is peculiarly coherent and self-contained.

I. ᾿4γαπᾶν is used in all places where the direction of the will is the point to be con-
sidered; Matt. v. 43, ἀγαπήσεις τὸν πλησίον cov; ver. 44, ἀγαπᾶτε τοὺς ἐχθρούς, xix. 19,
xxii. 37, 39; Mark xii. 30, 31, 33; Luke vi. 27, 35, x. 27; Rom. xiii, 9; Gal.
v. 14; Eph. v. 25, 28, 33; Col. iii 19; Jas. ii, 8; 1 Pet. 1. 22, ii 17. So also
where the inclination rests on the decision of the will, on a selection of the object.
So in Heb. i. 9, ἠγάπησας δικαιοσύνην ; 2 Cor. ix. 7, ἱλαρὸν δότην ἀγαπᾷ ὁ θεός ;
2 Pet. ii, 15, μισθὸν ἀδικίας ἠγάπησεν; 2 Tim. iv. 10, ἀγαπήσας τὸν viv αἰῶνα ;
1 Pet. iii, 10, ὁ θέλων ξἕωὴν ἀγαπᾶν ; cf. John iii. 19, ἠγάπησαν of ἄνθρωποι μᾶλλον
τὸ σκότος ἢ τὸ φῶς; John xii. 43, ἠγάπησαν τὴν δόξαν τῶν ἀνθρώπων μᾶλλον ἤπερ
τὴν δόξαν τοῦ θεοῦ. Cf. Demosth. pro cor. p. 263. 6, ed. Reisk.: οὔτ᾽ ἐν τοῖς Ελληνικοῖς
τὰ Φιλίππου δῶρα καὶ τὴν ξενίαν ἠγάπησα ἀντὶ τῶν κοινῇ πᾶσι τοῖς “Ελλησι cupde-
ρόντων. Plut. Camill. 10: ἀγαπῆσαι τὴν ἧσσαν πρὸ τῆς ἐλευθερίας. Under this head
must also be classed the cases in which ἀγαπᾶν is used to express the love which decides
the direction of the will, as in the relation between the Father and the Son. John iii. 35,
ὁ πατὴρ ἀγαπᾷ τὸν υἱὸν καὶ πάντα δέδωκεν ἐν τῇ χειρὶ αὐτοῦ; John x. 17, διὰ τοῦτό pe
ὁ πατὴ: ἀγαπᾷ κτλ. ; xv. 9, xvii. 23, 24, 26; xiv. 31, ἀγαπῶ τὸν πατέρα. So also when
the relation of love between man and God, between the Father and the Son, is expressed
by ἀγαπᾶν, John viii. 42, xiv. 15, 21, 23, 24, 28; 1 John iv. 10 (and 19 Rec), 20, 21,
v. 1, 2; Rom. viii. 28 ; 1 Cor. ii. 9, viii. 3; Eph. vi. 24; Jas. i 12, 1, 5; 1 Pet. i 8;
2 Tim. iv. 8, τοῖς ἠγαπηκόσι τὴν ἐπιφάνειαν αὐτοῦ. When Peter, in John xxi. 15, 16,
answers our Lord’s question, ἀγαπᾷς we; with φιλῶ ce, he certainly uses the term which
Christ Himself once employed to designate the close and special love of the disciples to
Himself, John xvi. 27; and Christ evidently points to Peter’s word when He repeats the
question the third time, saying, ver. 17, φιλεῖς we ; But we can hardly suppose that Peter
meant by this answer to go beyond our Lord’s question, by naming the love of inclina-
tion instead of the decided love of the will which was claimed from him. We must rather
suppose that he felt humbled by our Lord’s question, and does not therefore venture to
affirm the love which Christ seeks. Jesus then still more deeply humbles him by His
third question—answering to Peter’s thrice-repeated denial of Him,—which takes up and
adopts the φιλεῖν of the disciple’s reply, and brings home to his heart its meaning.

II, ’Ayardy is therefore employed when an eligere or a negligere takes place. Matt

*Ayarn 13 *Ayarn

vi. 24, τὸν ἕνα μισήσει καὶ τὸν ἕτερον ἀγαπήσει, ἢ ἑνὸς ἀνθέξεται καὶ τοῦ ἑτέρου κατα-
φρονήσει; Luke xvi. 13; Rom. ix. 18, τὸν ᾿Ιακὼβ ἠγάπησα, τὸν δὲ ᾿Ησαῦ ἐμίσησα
(Mal. i. 2; Hos. xiv. 5; Jer. xxxi. 2; Deut. vii. 8, 13 =2nx); Rom. ix. 25, καλέσω τὸν
οὐ λαόν μου λαόν μου καὶ τὴν οὐκ ἠγαπημένην ἠγαπημένην (Hos. ii. 28 = 0M); whence
may be easily explained why 6 υἱός μου ὁ ἀγαπητός, in Luke iii, 22 and elsewhere, is
parallel with ix. 35, ὁ vi. μ. ὁ ἐκλελεγμένος. Cf. Matt. xii. 18, 6 ἀγαπητός μου, after
Isa. ΧΙ, 1, "93, LXX. ὁ ἐκλεκτός μου. For Rom. xi. 28, κατὰ τὴν ἐκλογὴν ἀγαπητοί,
as also the addition, ἐν ᾧ eddox., Matt. iii. 17, see s.v. ἀγαπητός. To this head belong
Rev. xx. 9, ἡ πόλις ἡ ἠγαπημένη, as also John xiii. 23, xix. 26, xxi. 7, 20, μαθητὴς ὃν
ἠγάπα ὁ ᾿Ιησοῦς ; whereas in xx. 2, dv ἐφίλει is used with unusual tenderness, Cf. John xii.
25 with Rey. xii. 11. Closely connected herewith is, finally, —

III. The use of ἀγαπᾶν, where love, as free love, becomes compassion. Cf. Isa. lx. 10,
διὰ ἔλεον ἠγάπησά σε; cf. Luke vii. 5, ἀγαπᾷ γὰρ τὸ ἔθνος ; 1 Thess. i. 4, εἰδότες ἀδελφοὶ
ἠγαπημένοι ὑπὸ θεοῦ τὴν ἐκλογὴν ὑμῶν ; Eph. ii. 4, ὁ δὲ θεὸς πλούσιος ὧν ἐν ἐλέει, διὰ
τὴν πολλὴν ἀγάπην αὐτοῦ, ἣν ἠγάπησεν ἡμᾶς κιτιλ.; Eph. i. 6, ἐχαρίτωσεν ἡμᾶς ἐν τῷ
ἠγαπημένῳ---θποθ both the redeeming love of God and the love of Christ as Saviour are
designated by ἀγαπᾶν. The former, in John iii. 16; 1 John iv. 10, 11, 19; John
xiv. 21, 23, xvii. 23; Rom. viii. 37; Eph. ii. 4; 2 Thess. ii, 16; the latter, in John
xiii 1, 34, xiv. 21, xv. 9,12; Gal. ii, 20 ; Eph. v. 2, 25; Rev. i. 5, iii. 9 (Mark x. 21 2),
The part. perf. pass. is then used to denote those in whom this love is realized, and in
whom the result abides; as in 1 Thess. i. 4; 2 Thess. ii. 13; Col. iii. 12, ὡς ἐκλεκτοὶ
τοῦ θεοῦ ἅγιοι καὶ ἠγαπημένοι. In Jude 1, τοῖς ἐν θεῷ πατρὶ ἠγαπημένοις (Rec. ἡγιασ-
μένοις), ἦγ. denotes a thought complete in itself (like ἡγιασμένοι in Heb. x. 10); and the
added words ἐν θεῷ πατρί are to be explained like ἐν in Heb. x. 10 ;—that they are
ἠγαπημένοι and ᾿Ιησοῦ Χριστῷ τετηρημένοι, has its ground in God as the Father.

The meaning of ἀγαπᾶν having been fixed by such usage, it is used finally to denote
the love of Christians towards each other. John xiii. 34, xv. 12, 17; 1 John ix. 10,
iii. 10, 11, 14, 23, iv. 7, 11, 12, 20, 21, v.1, 2; 2 John 5. In all these passages, as
in Rom. xiii. 8, 1 Thess. iv. 9, 1 Pet. i. 22, ii, 17, the object is specified: τὸν ἕτερον,
ἀδελφόν, ἀδελφούς, ἀλλήλους, ἀδελφότητα, ete. Without specification of an object, it is
used to denote Christian brotherly and social love in 1 John iii. 18, iv. 7, 8.

"Ayan, ἡ, love, not found in the profane writers. The LXX. uses it in 2 Sam.
xiii. 15; Song ii 4, 5, 7, 111, 5, 10, v. 8, vii. 6, viii. 4, 6, '7; Jer. ii. 2; Eccles. ix. 1, 6,
as an equivalent for 725%, which is elsewhere translated ἀγάπησις and φιλία. It is
also found in Wisd. iii. 9, vi. 19. In the N. T. it does not occur in Acts, Mark, and James,
The peculiar N. T. use of ἀγαπᾶν would seem to have rendered necessary, so to
speak, the introduction of ἀγάπη, a word apparently coined by the LXX., and unknown
both to Philo and Josephus. *Aydn in the LXX. does not, it is true, possess any
special force, analogous to that which it has in the N. T., unless we choose to lay stress

᾿Αγάπη 14 ᾿Αγάπη

on its use in Solomon’s Song; but from 2 Sam. xiii. 15, Eccles. ix. 1, 6, it is clear that
the LXX. aimed at a more decided term than the language then afforded them,—a term
as strong in its way as μῖσος, for which ἔρως, φιλία, στοργή were too weak ; indeed, it is
worthy of remark in general, that while hatred in all its energy was, love in its divine
greatness was not, known and named in profane Greek. It denotes the love which chooses
its object with decision of will (dilectio, see s.v. ἀγαπᾶν), so that tt becomes self-denying or
compassionate devotion to and for the same. Cf. Jer. ii. 2, where it occurs by the side of
ἔλεος. In the form of such energetic good-will or self-sacrifice, love appears, indeed, as
an isolated trait in profane writers; but it was unknown to them as a ruling principle
of life. The Greek φιλανθρωπία, which was a special characteristic of the Athenians, was
a different thing from this ἀγάπη, and is surpassed by the φιλαδελφία of the N. T. See
2 Pet. i. 7: ἐπιχορηγήσατε.... ἐν τῇ εὐσεβείᾳ τὴν φιλαδελφίαν, ἐν δὲ τῇ φιλαδελφίᾳ τὴν
ἀγάπην. In classical Greek, φιλαδελφία is used simply of the relation between brothers
and sisters ; and as to φιλανθρωπία, Nigelsbach says: “ We shall not form a correct idea of
the spirit and essence of neighbourly love among the Greeks, unless we remember that
the word for it, namely φιλανθρωπία, should not mislead us into the belief that it was
practised from love to man as such. It was rather an exhibition of that justice which
gives to a man that to which he is entitled, whether he is a friend and benefactor who
has a personal claim, or a fellow-citizen who has a political claim, or a helpless and
needy fellow-man having a divine claim to help.— Nothing more was necessary to the
full display of neighbourly love than to give a man the full rights to which he was
entitled. It was taken for granted that the heart of him who thus discharged his
obligations was rightly disposed towards the other, τὸν πέλας ; and, in order to indicate
its nature, this disposition of heart was called aides, or pious respect for usage and pre-
scription. It was accordingly not the free manifestation of a man’s own disposition
existing even independently of the law, but respect for the law. In a word, it was
with this form of δικαιοσύνη just as with edeéB8eva,—so long as both were practised

in outward deeds, the question was never raised, What is the source of the deeds?-

—no distinction was drawn between a free and a legally compulsory fulfilment of
duty.” — Nachhomer. Theologie, p. 261. Synon. with φιλανθρωπία is πραότης, χαρίξεσ-
θαι. Cf. Aesch. Zpist. xii. 14: καὶ yap ὀργίξεσθαι ῥαδίως ὑμῖν ἔθος ἐστὶ καὶ χαρίζεσθαι.
Opp. to ὠμότης. Herewith compare 1 Cor. xiii., ἡ ἀγάπη μακροθυμεῖ, οὐ ξηλοῖ, οὐ περπε-
ρεύεται, etc.; as also πλήρωμα οὖν νόμου ἡ ἀγάπη, Rom. xiii. 10. For φιλανθρωπία, see
Acts xxviii. 2; in one instance Paul uses it also of God’s χάρις, Tit. iii. 4; οὗ a
ii, 7. — Plut. anlage ἀγάπησις to denote sensual love.

Now, we find ἀγάπη used to designate a love unknown to writers outside of the New
Testament (cf. καρπὸς τοῦ πνεύματος, Gal. v. 22),—love in its fullest conceivable form ;
love as it is the distinguishing attribute, not of humanity, but, in the strictest sense, of
Divinity. (One may think, for instance, of the saying of Aristotle, “ The Deity exists not
to love, but to be loved.”). John xv. 13, μείζονα ταύτης ἀγάπην οὐδεὶς ἔχει, ἵνα τις τὴν

᾿Αγάπη 15 ᾿Αγάπη

Ψυχὴν αὐτοῦ θῇ ὑπὲρ τῶν φίλων αὐτοῦ ; cf. Rom. v. 8, συνίστησιν τὴν ἑαυτοῦ ἀγάπην
εἰς ἡμᾶς ὁ θεός, ὅτι ἔτι ἁμαρτωλῶν ὄντων ἡμῶν Χριστὸς ὑπὲρ ἡμῶν ἀπέθανεν, cf. v. 10,
ἐχθροὶ ὄντες κατηλλάγημεν τῷ θεῷ διὰ τοῦ θανάτου τοῦ υἱοῦ αὐτοῦ. We are accordingly
told that this form of love was first exhibited in Christ’s work of redemption, 1 John
ἯΙ, 16, ἐν τούτῳ ἐγνώκαμεν Τὴν ἀγάπην ὅτι ἐκεῖνος ὑπὲρ ἡμῶν τὴν Ψυχὴν αὐτοῦ ἔθηκεν,
where the object is not to characterize the spirit manifested in this fact, but to set forth
what the love is that is required from us; cf. what follows, καὶ ἡμεῖς ὀφείλομεν ὑπὲρ τῶν
ἀδελφῶν τὰς ψυχὰς θεῖναι, In correspondence with this, the action of God towards us
has now been shown by the giving up of His Son to be one of ἀγάπη, 1 John iv. 9,
ἐν τούτῳ ἐφανερώθη ἡ ἀγάπη τοῦ θεοῦ ἐν ἡμῖν, ὅτι τὸν υἱὸν αὐτοῦ τὸν μονογενῆ ἀπέσταλκεν
ὁ θεὸς «.7., cf. Rom. v. 7; and as this love is, as it were, absorbed in its οὈ]θοί, ἰῃ view of
this revelation of God’s disposition towards us in Christ, He is said to be Love: ὁ θεὸς
ἀγάπη ἐστίν, 1 John iv. 8,—whatever He is, He is not for Himself, btit for us. (Love and
self-surrender ate inseparable; cf. Gal. ii. 20, τοῦ ἀγαπήσαντός με Καὶ παραδόντος ἑαυτὸν
ὑπὲρ ἐμοῦ) Τὴ ver. 10, ἐν τοῦτῳ ἐστὶν ἡ ἀγάπη, οὐχ ὅτι ἡμεῖς ἠγαπήσαμεν τὸν θεόν, ἀλλ᾽
ὅτι αὐτὸς ἠγάπησεν ἡμᾶς, “ Not in our display of love, but in God’s, is ἡ ἀγάπη, love in
itself, love in its essence, set forth” (Diisterdieck). Hence, 1 John iv. 7, ἡ ἀγάπη ἐκ
τοῦ θεοῦ ἐστίν; cf. Gal. v. 22, where love is spoken of as a fruit of the Spirit. 1 John
iv. 12, ἐὰν ἀγαπῶμεν ἀλλήλους ὁ θεὸς ἐν ἡμῖν μένει καὶ ἡ ἀγάπη αὐτοῦ τετελειωμένη
ἐστὶν ἐν ἡμῖν. In this general sense, without specification of an object, it occurs
further in 1 John iv. 17, ἐν τούτῳ τετελείωται ἡ ἀγάπη μεθ᾽ ἡμῶν; ver. 18, φόβος οὐκ
ἔστιν ἐν τῇ ἀγάπῃ, GAN ἡ τελεία ἀγάπη ἔξω βάλλει τὸν φόβον, ὅτι ὁ φόβος κόλασιν ἔχει,
ὁ δὲ φοβούμενος οὐ Τετελείωται ἐν τῇ ἀγάπη, with which cf. Rom. viii. 14 sq., πνεῦμα
υἱοθεσίας, opp. to #vedpa δουλείας (εἰς φόβον). We do not find, it is true, in the Pauline
writings, any stich penetration into the essence of ἀγάπη; but, nevertheless, the estimate
of it is not less high; the expression 0 θεὸς τῆς ἀγάπης καὶ εἰρήνης corresponds pretty
nearly to John’s words, ὁ θεὸς ἀγάπη ἐστίν, and Rom. v. 7 contains even a profounder
description of love than any passage in John’s writings. Both Paul and John, however,
assign to love the same central position as the distinctive peculiarity of the Christian life, cf.
κατὰ ἀγάπην περιπατεῖν, Rom. xiv. 15; Eph. v. 2; Gal. v. 6, πίστις δ ἀγάπης ἐνεργου-
μένη; Eph. iv. 16, εἰς οἰκοδομὴν ἑάυτοῦ ἐν ἀγάπῃ. See particularly 1 Tim. i. 5, τὸ
τέλος τῆς παραγγελίας ἐστὶν ἀγάπη ἐκ καθαρᾶς Kapdias καὶ συνειδήσεως ἀγαθῆς Kal πίσ-
Tews ἀνυποκρίτου, on which Huther remarks: “As the gospel proclaims to the believer
one divine deed alone, the atonement by Christ which has its root in the love of God; so
does it demand one human deed alone, to wit, love, for πλήρωμα νόμου ἡ ἀγάπη, Rom,
xiii. 10.” There is this difference, however, between Paul and John, that the latter uses
ἀγάπη to designate not only our action towards our fellow-men, but also our action towards
God and His revelation in Christ; cf. 1 John ii, 6, 15, iii. 17, iv. 17, 18, v. 3; Johnv. 42;
Rev. ii. 4; cf. Jer. ii 2. Compare also the description of the Church as the Bride of
Christ in the Apocalypse. In the Pauline writings, on the other hand, the relation of

᾿Αγάπη 16 ᾿Αγάπη

men to God is only once expressed by the substantive ἀγώπη, viz. 2 Thess, iii. 5, ὁ δὲ
κύριος κατευθύναι ὑμῶν τὰς καρδίας εἰς τὴν ἀγάπην τοῦ θεοῦ καὶ εἰς τὴν ὑπομονὴν τοῦ Χριστοῦ.
Tie other texts in his Epistles where ἀγάπη with the genitive of the olject is said to occur
—Rom. v. 5; 2 Cor. v.14; 1 Thess. ii 3—cannot, upon closer examination, be brought
forward to support this view. As to Rom. v. 5, it is contrary alike to Christian experience
and to St. Paul’s chain of thought, here and elsewhere, to make the certainty of Christian
hope rest upon love to God existing in the heart; cf. ver. 8, viii. 35, 39. As to 2 Cor.
v. 14, that must be a marvellously forced and distorted exegesis which regards love to
Christ as more suitable to the connection as a determining motive for the conduct of the
apostle described in vv. 11-13, than Christ’s love to us, which leads the apostle to the
conclusion or judgment expressed in ver. 15. Lastly, as to 1 Thess. 1. 3, to refer the
objective genitive τοῦ κυρίου ἡμῶν ᾿Ιησοῦ Χριστοῦ, which belongs to τῆς ὑπομονῆς τῆς
ἐλπίδος, to the preceding τοῦ κόπου τῆς ἀγάπης, is hardly necessary, especially in this
juxtaposition, not unusual, as is well known, elsewhere in St. Paul’s writings, of faith and
love and hope. The Pauline substitute for the Johannine ἀγάπη in this sense, is per-
haps πνεῦμα υἱοθεσίας, Rom. viii. 15; ef. Gal. iv. 6, Eph. i. 5; or that other περισσεύειν
ἐν εὐχαριστίᾳ, Col. ii. 7. Further, John represents love to the brethren as a fruit of love
to God, whilst Paul represents it as a fruit of πίστις. John, on the other hand, uses
πίστις only once (1 John v. 4), πιστεύειν, indeed, frequently, though rarely without an object.
As in St. John love of the brethren is connected with love to God, so in St. Paul love is
connected with faith; for in faith man appropriates to himself what applies to all, but in
love he extends to all, especially to the household of faith, what applies to himself, so
that faith without love cannot exist—is utterly worthless, 1 Cor. xiii.

᾿Αγάπη is used accordingly to mark (1) the relation between the Father and the Son,
John xv. 10, xvii. 26; Col. 1. 13, ὁ υἱὸς τῆς ἀγάπης αὐτοῦ. (2) The redeeming love of God
and Christ (see ἀγαπᾶν), 1 John iv. 9 (iii. 17), iii. 1,iv. 16 ; John xv. 9, 10, etc. ; see above.
Rom. v. 8, viii. 39, χωρίσαι ἀπὸ τῆς ἀγάπης τοῦ θεοῦ ἐν Χριστῷ "Inood; v. 5, ἡ ἀγάπη τοῦ
θεοῦ ἐκκέχυται ἐν ταῖς καρδίαις ἡμῶν διὰ τοῦ πνεύματος ἁγίου ; 2 Cor. xiii. 18 ; ἘΡΗ. 1. 4, 5,
ἐν ἀγάπῃ προορίσας ἡμᾶς εἰς υἱοθεσίαν ; ii. 4, ὁ θεὸς πλούσιος dv ἐν ἐλέει διὰ τὴν πολλὴν
ἀγάπην ἣν ἠγάπησεν ἡμᾶς, wr. Jude 2, ἔλεος ὑμῖν καὶ εἰρήνη καὶ ἀγάπη πληθυνθείη,
ef. 2 Cor. xiii, 11; Jude 21, ἑαυτοὺς ἐν ἀγάπῃ θεοῦ τηρήσατε, cf. John xv. 9, 10;
2 Cor. xiii. 13.—2 John 3; Rom. viii. 35; 2 Cor. v. 14; Eph. iii. 19. (3) The
distinctive peculiarity of the Christian life in relation’ to others, with specification of the
object: εἰς πάντας τοὺς ἁγίους, Eph. i 15; Col. i. 4; eis ἀλλήλους καὶ eis πάντας,
1 Thess. iii. 12; 2 Thess. i. 3; οἵ, 2 Cor. ii. 4, 8, viii, 7; ἡ ἀγάπη τῆς ἀληθείας, 2 Thess
ii, 10 (cf. 1 Cor. xiii. 6); εἰς ἑαυτούς, 1 Pet. iv. 8; the immediate object are the ade)
φοί, so in 1 John; the more remote πάντες, πλησίον, Rom. xiii. 10.—In 2 Pet. i. 7,
φιλαδελφία (which see) is distinguished from the ἀγάπη, which extends to all. — It occurs
without specification of object in the combinations περιπατεῖν κατά, ἐν, Rom. xiv. 15;
Eph. v. 2 ; διώκειν τὴν ἀγάπην, 1 Cor. xiv. 1; ἔχειν, 1 Cor. xiii. 1, 2,3; Phil. ii 2; ἐν

᾿Αγαπητός 17 ᾿Αγαπητός

ἀγάπῃ ἔρχεσθαι, 1 Cor. iv. 21; opp. to ἐν ῥάβδῳ. --- Gal. ν. 18, διὰ τῆς ἀγάπης δουλεύετε
ἀλλήλοις ; Philem. 9; Phil. 1. 16; 1 Cor. xvi. 14, πάντα ὑμῶν ἐν ἀγάπῃ γινέσθω ; Eph.
iv. 2; Col. ii. 2, iii, 14, ἐνδύσασθαι τὴν ἀγάπην ὅ ἐστιν σύνδεσμος τῆς τελειότητος ; Eph.
iii. 18, iv. 15. Further: ὁ κόπος τῆς ἀγάπης, 2 Thess. i. 8 ; ἔνδειξις τῆς ἀγάπης, 2 Cor.
viii. 24: 1 Thess. ν. 8; Heb. x. 24. For manifestations of love, see Phil. ii. 1, παραμύ-
θιον ἀγάπης ; 1 Pet. v. 14, φίλημα ἀγάπης. 1 Cor. viii. 1, ἡ ἀγάπη οἰκοδομεῖ ; cf. Eph.
iv. 16; 1 Cor. xiii. 4-8; Rom. xiii. 10; 1 Pet. iv. 8.— Rom. xii. 9; 2 Cor. vi. 6,
ἀγάπη ἀνυπόκριτος. ---- Conjoined with πίστις, etc., 1 Cor. xiii. 13; 1 Thess. v. 8; Eph.
vi. 23; 1 Thess. iii, 6; 1 Tim. i 14, iv. 12, vi 11; 2 Tim, i 18, ἢ, 22; Gal. v. 6;
1 Tim. ii. 15; 2 Tim. iii 10; Tit. 11. 2; Philem. 5; Rev. ii 19. It is designated
καρπὸς τοῦ πνεύματος in Gal. v.22; cf. Rom. xv. 30; Col. 1. 8.—See, besides, Rom.
xiii. 10; 2 Cor. viii 8; Phil. i 9; 1 Thess. v.13; 2 Tim.i 7; Philem. 7; 3 John 6;
Matt. xxiv. 12. (4) To denote the believer's relation to God and Christ ; by Paul, only
in 2 Thess. iii. 5; by John, in 1 John ii. 5, 15, iii. 17, iv. 12, v. 3 (in every case here
with the genitive of the object). See above.—In 2 Pet. ii. 13, Lachm. reads, instead
of ἀπάταις, ἀγάπαις, which is the correct reading in Jude 12, where A C have ἀπάταις.
The plural denotes the love-feasts, or agapae, at which the supper of the Lord was cele-
brated ; ef. 1 Cor. xi. 17-34; Matt. xxvi. 20 sq.; οὗ 1 Cor. x. 17, ὅτε els ἄρτος, ἕν σῶμα
oi πολλοί ἐσμεν, compared with Eph. iv. 16, εἰς οἰκοδομὴν τοῦ σώματος ἐν ἀγάπῃ. Vid
Herzog’s Real-Encyclopddie, i. 174 sq. ; Suicer, 7168. i. 28-- 28.

᾿Αγαπητός, %, ov, verbal adj. from ἀγαπάω, in the N. T. with the force of the
part. perf. pass. = ἠγαπημένος, beloved, dear; see Buttmann, sec. 134. 8-10. With the
meaning of possibility, as = amabilis, which is rare even in profane Greek, it is not
used in the N. T.; for the two passages adduced as illustrations, viz. 1 Tim. vi. 2,
ὅτε πιστοί εἰσιν καὶ ἀγαπητοὶ of τῆς εὐεργεσίας ἀντιλαμβανόμενοι, and Philem. 16,
ἵνα αὐτὸν ἀπέχῃς οὐκ ἔτι ὡς δοῦλον, GAN ὑπὲρ δοῦλον, ἀδελφὸν ἀγαπητόν, must be
rejected, on a comparison of the usage elsewhere. (For 1 Tim. vi. 2, οἵ, the like union of
πιστὸς καὶ ἀγαπητός in Col. iv. 9; 1 Cor. iv. 17. For Philem. 16, cf. both the constant
association with ἀδελφός, and ver. 16), μάλιστα ἐμοὶ κιτ.λ)} The LXX. uses it in both
senses ; in that of the part. perf. pass, for 1, Gen. xxii. 2, 12; Jer. vi. 26 ; Amos viii. 10 ;
Zech. xii. 10; TT, Ps. exxvii. 2, lx. 7, eviii. 7; VP, Jer. xxxi. [xxxviii.] 20; in the sense
of possibility, in Ps. lxxxiv. 2: ὡς ἀγαπητὰ τὰ σκηνώματά cov. We find it used in the
N. T., (1) as an adj. ὁ υἱός μου ὁ ἀγαπητός, Matt. iii, 17, xvii. 5; Mark i. 11, ix. 7;
Luke iii. 22 (Rec. Luke ix. 35, where Tisch. has ἐκλελεγμένος ; see s.v. ἀγαπάω); 2 Pet.
i. 17; Mark xii. 6, ἔτε ἕνα εἶχεν υἱὸν ἀγαπητόν; cf. Od. 2. 365, μοῦνος ἐὼν ἀγαπητός ;
and Od. 4. 817, Il. 6. 401, without μοῦνος, as a designation of the only son. We must
not, however, connect this use with the designation of Christ in Matt. iii. 17, etc., as the
latter is traceable to the Hebrew 173 (Luke ix. 35), TT (see above), and expresses the
relation of the Son to the Father in the history of redemption; cf. Rom. xi. 28, and also

Cc

᾿Αγγέλλω 18 "Αγγέλος

the addition ἐν ᾧ εὐδόκησα in Matt. iii, 17, xvii. 5, and see sv. εὐδοκεῖν (Mark i. 11;
Luke iii, 22; 2 Pet. 1. 17). Cf. further, Rom. xi. 28, κατὰ τὴν ἐκλογὴν ἀγαπητοί, as
also the remarks under dyad. To the Hebrew ὙΠ) corresponds rather μονογενής, which
see. (Luke xx. 13.)—Conjoined with τέκνον, 1 Cor. iv. 14; Eph. v. 1; 2 Tim.i 2;
with ἀδελφός, 1 Cor. xv. 58; Eph. vi. 21; Col. iv. 7, 9; Philem. 16; Jas. i 16, 19,
ii, 5; 2 Pet. iii, 15 ;--ἀδελφοί μου ἀγαπητοὶ καὶ ἐπιπόθητοι, Phil. iv. 1; ἀγαπητὸς σύν-
δουλος, Col. i. 7; with proper names, Col. iv. 14; fem, Rom. xvi. 12; Philem. 2;
3 John 1. (2) Asa subst. in Rom. xi. 28, κατὰ μὲν τὸ εὐαγγέλιον ἐχθροί. . ., κατὰ
δὲ τὴν ἐκλογὴν ἀγαπητοί. In address, 3 John 2, 5, 11; plur, Rom. xii. 19;
2 Cor. vii. 1, xii, 19; Eph. v. 1; Heb. vi. 9; 1 Pet. ii. 11, iv. 12; 2 Pet. iii. 1,8,14,17;
1 John ii. 7, iii. 2, 21, iv. 1, 7,11; Jude 3,17, 20. With a genitive following, Rom.
i. 7, ἀγαπητὸς θεοῦ (cf. WT, Ps. exxvii. 2, lx. 7, eviii. 7); 1 Cor. x. 14; Phil. ii. 12.
The dative in 1 Thess. ii. 8, ἀγαπητοὶ ἡμῖν γεγένησθε, is no more to be connected with
ἀγαπητός than in Ecclus. xv. 13, οὐκ ἔστιν ἀγαπητὸν τοῖς φοβουμένοις αὐτόν, but with
the verb; cf. Winer, sec. 31. 2, b—The import of the expression is determined in agree-
ment with what was remarked on ὠγαπᾶν, 11. and III.

᾿Αγγέλλω, to bring a message, announce, proclaim; followed by ὅτι, John xx. 18,
ἀγγέλλουσα τοῖς μαθηταῖς (where Rec. ἀπαγγέλλουσα), which, interchangeably with the
acc, and inf., is the usual construction. Derivatives in the N. T. ἀγγελία, ἄγγελος, and
the compounds ἀναγγέλλω, ἀπαγγέλλω, etc., all variously employed to designate the pro-
clamation of salvation.

᾿Αγγελέα, ἡ, message, proclamation, news, 1 John i. 5, ἔστιν αὕτη ἡ ἀγγελία (Ree.
ἐπαγγελία) ἣν ἀκηκόαμεν----καὶ ἀνωγγέλλομεν ὑμῖν ; cf. Isa. xxviii. 9, ἀναγγέλλειν ἀγγελίαν,
1 John iii, 11, αὕτη ἐστὶν ἡ ἀγγελία (var. lect. ἐπαγγ.) ἣν ἠκούσατε... ἵνα ἀγαπῶμεν
ἀλλήλους, where ἀγγελία is more precisely defined by being connected with ἵνα, as
an order, as the annowncement of a will, of an intention.—LXX. =7Y9oY, 1 Sam. iv. 19;
Isa. xxviii. 9; Ezek. vii. 26 ; 125, Prov. xii. 25.

τι;

ἼΔγγελος, ὁ: I. In a general sense, messenger, synonymous with πρέσβυς, Xen,
Hell. 1. 4. 2, ot τε Λακεδαιμονίων πρέσβεις καὶ of ἄλλοι ἄγγελοι, and frequently with
κήρυξ, Anab. ii. 3. 1 sqq. and often.—Luke vii. 24, ἄγγελοι "Iwdvvov; ix, 52; Jas, ii. 25.
—LXX. = NPD, in the same sense, Gen, xxxii. 4 [3]; Josh. vii. 22, and often.—Then,
IL., in particular, of messengers of God ;—(a) of men who have to deliver a divine com-
mission, who are commissioned to speak by God, eg. prophets, Hag. i. 13, nim AND “un
niny TRINDDS ; 2 Chron. xxxvi. 15; priests, Mal. ii. 7 (Eccles. ν. δ). This use is rare, it
is true; but still it does not seem allowable (cf, 2 Chron. xxxvi. 15) to treat it only as ἃ
figurative mode of speech, as though the name given to the messengers of God from the
unseen world were transferred to men. By this designation we are, in general, reminded
rather of the divine commission only ; and it was easy to apply it κατ᾽ ἐξοχήν to the

1 ee

ΟΣ ΧΑ

Αγγέλος 19 "Αγγέλος

messengers who came from the unseen world. Cyrill. Alex., τὸ "ἄγγελος ὄνομα λειτουρ-
yias paddov ἐστιν, ἤπερ οὐσίας onuavtixdv. — Accordingly, the forerunner of the
Messiah also is called, not His messenger, but the angel of the Lord, Mal. iii. 1; Matt.
xi. 10; Mark i. 2; Luke vii. 27.—It is questionable whether in Rev. i. 20, ἄγγελοι
τῶν ἑπτὰ ἐκκλησιῶν, ii. 1, 8, 12, 18, iii. 1, 7, 14, men are so designated in the same
sense. ‘The genitive is primarily analogous to the genitive in xvi. 5, ἄγγελος τῶν ὑδάτων ;
Matt. xviii. 10, of ἄγγελοι αὐτῶν ; Acts xii. 11, 15; and denotes that which is entrusted
to the angel ; cf. Matt. iv. 6 ; the contents of the Epistles also indicate that those persons are
meant to whom the churches are entrusted. We are prevented by Rev. i. 16, 20 from
taking the genitive as the gen. of origin, and from understanding by ἄγγελοι deputies of
the churches (Ebrard, after Phil. iv. 18; Col. iv. 12). It would rather yield a sense to
connect this designation with the rabbinical mde or W233 πϑυ (the latter in Ewald, Com-
mentar. in Apok. 1828, a view which he himself has recently surrendered ; see Ewald, die
Joh. Schriften, 2.125). The high priest was called πῦον at the time of the second temple,
as—in opposition to the deviations of the Sadducees—one bound under an oath and
delegated by the Sanhedrim to offer the sin-offering on the great day of atonement; and
the 123 mds, the servant of the church, was first appointed simply to attend to the external
affairs of the individual congregation, and then, in particular, as reader of the prayers, re-
presented the sacrificing priest (anpon o1po2). Cf. Delitzsch and Kurtz on Heb. iii. 1.
But the comparison between these names and the ἄγγελοι τῶν ἐκκλησιῶν is obviously too
far-fetched and inappropriate. But to see in ἄγγελοι here a personification of the spirit
of the community in its “ideal reality” (as, again, Diisterdieck has recently done), is not
merely without any biblical analogy,—for such a view derives no support from Dan. x.
13, 20; Deut. xxxii. 8, LXX.—but must also plainly appear an abstraction decidedly
unfavourable to the import and effect of the Epistles. It would have been far more
effective in this case to have written τῇ ev... ἐκκλησίᾳ γράψον. Assuming the ἄγγ.
τῶν ἐκκλησ. to be those to whom the churches are entrusted, the only question is, to
what sphere do they belong, the terrestrial or the superterrestrial? Their belonging to the
earthly sphere is supported, above all, by the address of the Epistles; secondly, by the
circumstance that the writer of the Apocalypse could not act as messenger between two
superterrestrial beings (cf. Rev. i. 1, xxii. 16); and further, by the consideration that as
the candlesticks, so also the stars must belong to one and the same sphere. But if by
this expression we are to understand men, it is natura] to think of Acts xx. 28; 1 Pet. v. 2;
and that too so that these ἐπίσκοποι or πρεσβύτεροι are those whose business it is to
execute the will or commission of the Lord, in general as well as in special cases, to the
churches, as those whom the Lord has appointed representatives of the churches, and to
whom He has entrusted their care; cf. Acts xx. 28; Mal. ii. 7.—Grimm (Lexicon graeco-
lat. in lib. N. 7.) understands the expression ὥφθη ἀγγέλοις, 1 Tim. iii. 16, likewise to
refer to men, ὠγγέλοις being a poetical name for ὠποστόλοις ; but this view may
possibly rest more upon a certain aversion to the angelology of Scripture than upon

"Αγγέλος 20 "Arryedos

any reasons. Besides, he would have to show that ἄγγελος is more “poetical” than
ἀπόστολος.

II. (Ὁ) Kar’ ἐξ. ἄγγελοι, angels, denotes the members of the στρατιὰ οὐράνιος, Luke
ii, 13; cf. Acts vii. 38; Rev. xix. 14; Matt. xxvii 53, δώδεκα Aeyedvar ὠγγέλων ;
Hebrew D'280 N2¥, 1 Kings xxii. 19; 2 Chron. xviii. 18; Ps. cxlviii. 2; Dan. vii. 10;
2 Kings vi. 17; Josh. v. 14,15. Compare the designation of God as ΤΙΝΩΝ ‘75s in
Isaiah, Jeremiah, Zechariah, Malachi. In accordance with their nature and their appear-
ance they are called spirits, πνεύματα, Heb. i. 14; and according to their essence and life,
they belong not to the terrestrial, but to the superterrestrial or heavenly sphere of the
creation. Hence they are called of ἄγγελοι τῶν οὐρανῶν, Matt. xxiv. 36 ; ἐν τοῖς ovp., Mark
xii. 25, xiii. 32; ἐξ οὐρ., Gal. 1. 8; cf. Luke xxii. 43; in order to indicate the sphere to
which they belong; and they bear the name ἄγγελοι, not on account of their nature, but
as describing their office and position as the messengers of God to men. These members
of the στρατιὰ οὐράνιος are designed, just as men on their part, to praise God’s glory, to
glorify God; see Ps, ciii, 20; Eph. i. 14; and, moreover, in such a way that in them
especially the omnipotence and resplendent majesty of God are reflected (cf. the
very term στρατιὰ οὐράνιος, and God’s title, ΤΙΝΩΝ τὸς; further, Ps. ciii. 20, 95 33;
2 Thess. i. 7, ἄγγελοι δυνάμεως αὐτοῦ; Matt. xxvi. 53; Luke ii. 9, ἄγγελος κυρίου
ἐπέστη αὐτοῖς καὶ Sofa κυρίου περιέλαμψεν αὐτούς; Matt. xxv. 31; and thus, perhaps, also
the titles ἀρχαί, ἐξουσίαι, θρόνοι, κυριότητες, δυνάμεις, are to be explained); according to
their rank in the organism of the coming kingdom of God they are messengers between
heaven and earth in the service of God, ἄγγελος θεοῦ, Luke ii. 15 [7]; Matt. xxii. 30;
Luke xii. 8, 9, xv. 10; Johni. 52; Acts x. 3, xxvii. 23; Gal.iv. 14; Heb. i. 6; without its
being intended always by this title to give prominence to their work as God's servants and
messengers, for ἄγγελος is simply the technical term derived from their office. When the
angels appear in the execution of their mission, it is singly, as a rule, and the angel spoken
of is then called ἄγγελος κυρίου, Matt. i. 20, 24, ii. 13, 19, xxviii. 2; Luke i 11, ii. 9;
Acts vii. 30, xii. 7, 23 ; rarely ἄγγελος τοῦ θεοῦ, Acts x. 3, xxvii. 23; which is explained
from the fact that the angel appears in the service of the God of the revelation of salva-
tion; see sv. κύριος. Cf. Acts xxvii. 23, παρέστη por... τοῦ θεοῦ οὗ εἰμί, ᾧ καὶ λατρεύω,
ἄγγελος = pnd who, whereas ἄγγελος κυρίου --- mn qwbo. The definite ὁ ἄγγελος κυρίου
is only used after the appearing of an angel has been named; cf. Matt. i. 20, 24; Acts
xii. 7, 11, vii. 30, 38 ; Luke ii. 9,10, 13. This observance is of importance in determining
the well-known question about the meaning of the O. T. mm qxbp. For it follows from
this that there is no support in the N. Τὶ for the opinion that ἄγγελος «, always denotes
one and the same person. But now there is also no reason for distinguishing the ἄγγ. κυρ.
of the N.T. from the mm 4wbn of the O.T.; just as little as ἄγγ. κυρ., Acts vii. 30-35, 38
(without the article), can have a different meaning from the same term as it occurs elsewhere
in St. Luke’s writings, where an @yy. κυρ. appears in exactly the same manner as mn qxdo
in the O. T. Cf. with Acts vii. 30-35, 38, the passage, 1 Kings xix. 5, 7, 9, 13, which

"Αγγέλος 21 "Αγγεέλος

is quite similar and very important for this question, where in ver. 5 a 4xbo appears who
in ver. 7 is called mn» qxbp. (In ver. 9 the word of the Lord comes to Elijah, and in
ver. 13 Jehovah Himself appears, obviously as quite distinct from His angel.) In addi-
tion to this, it is to be observed that mm yxbn stands in the same relation to ondyn ἽΝΟΟ
in the Ο. T. as ayy. κυρίου does to ayy. τοῦ θεοῦ in the N. T. There, also, mm ywbn is
the more frequent and usual term to describe the angelic appearance in question, and in
fact the same appearance which is elsewhere called onbsn qxbv. (The former occurs 52
times; the latter—apart from 1 Sam. xxix. 9; 2 Sam. xiv. 17, xix. 28—only 7 times:
Gen. xxi. 17, xxxi. 11; Ex. xiv. 19; Judg. vi. 20, xiii. 6, 9; 2 Sam. xiv. 20.) Cf Judg.
xiii. 6, and especially ver. 9 with vv. 3,13, 15,16. But if an angel, or an angel of God,
is more definitely described by the title angel of Jehovah, because he appears in the service
of the God of the revelation of salvation, an important step has been gained towards the
answer to the question as to the relation of this mm qxSn to mm. If, after the appear-
ance of such an angel, mention is made of Jehovah and not of the angel; if words of the
angel are frequently spoken of (though not always) as words of Jehovah ; yea, if the presence
of Jehovah is replaced by the presence of an angel, or of His angel (Ex. xxxiii, 2, 3,
compared with xxiii. 20), who is therefore the angel of His presence (Isa. lxiii, 9), in
whom is His name (Ex. xxiii. 21),—it follows from this, it is true, that there is a repre-
sentation of Jehovah by the angel, a certain mediation through the angel,—in the main, the
view which we find in Heb. ii. 2, Gal. iii. 19 (see 8.0. weolrns),—but not an identity of any
kind whatsoever between Jehovah and His angel. Cf. also Acts vii. 30, 32 with the ori-
ginal passage quoted, and with Judg. vi. 11-23. The relation is the same between Jehovah
and His angel as between Jesus and His angel, Rev. 1, 1, xxii. 6-9. But if we cannot
overlook the distinction between Jehovah and His angel, and in order to do justice to the
occasional identifying of the two we infer that the angel of Jehovah, whom we suppose to
have been always one and the same, is a manifestation beforehand of the incarnation of God
in Christ,—or at least that, in this distinction between Jehovah and His angel, there is an
indication of that distinction of subject in the unity of the Godhead which was fully
revealed in Christ,—it is of course true that this representation of God by the angel of
the Lord (which is so characteristic of the O. T.) recedes in the N. T., where we have the
presence of God in Christ. But to infer from this that there subsists a definite relation
between the angel of Jehovah and the Son of God,—that the angel of Jehovah is an
anticipatory manifestation of Christ,—is not merely logically and exegetically rash in the
highest degree; for not a word is said in the N. T. about any such relationship,—a
relationship which, if it really existed, would be of the highest import for the Messiahship
of Jesus. Such an inference is also quite contrary to the N.T.; for both from Gal. iii. 19,
Heb. ii. 2, and especially from the way in which Stephen, Acts vii, introduces the
angel of the Lord, where the O. T. contains no mention of it, and from the rare appearance
of the mn’ yxn in the N. Τὶ, this only may be inferred, that angel service as a substitute
for God's presence,—an effecting of His revelation by means of angels,—is as characteristic

"Αγγελος 22 Ἄγγελος

of the old covenant as the presence of God in Christ specifically characterizes the new.
From the fact of Christ's taking the place of the O. T. mn 4xbo,— if we choose thus to call
it,—we must, quite on the contrary, conclude, in view of the texts cited, that the mm sxbo
is not the O. T. manifestation of Christ, but that the two stand related to one another in
the same way as the old and new covenants, ἐν τῷ λέγειν Καινήν, πεπαλαίωκεν τὴν
πρώτην τὸ δὲ παλαιούμενον καὶ γηράσκον ἐγγὺς ἀφανισμοῦ, Heb. viii. 13.—See Kurtz,
Geschichte des A. B., 2 Aufl. sec. 50. 2; Hofmann, Schriftbeweis, 1. 175, 378.

While thus we see how it is that the dyy. κυρίου still appears in N. T. history, though
very seldom and less prominently when compared with the O. T., we must not, on the other
hand, overlook the fact, that as in tke Ο, T. angels more and more frequently appear as
the revelation progresses, so in the N. T. the history of revelation certainly does not run
its course without the participation of angels, as Jesus says of Himself, John i. 52, ἀπάρτι
ὄψεσθε τὸν οὐρανὸν ἀνεῳγότα, Kal τοὺς ἀγγέλους τοῦ θεοῦ ἀναβαίνοντας καὶ καταβαίνοντας
ἐπὶ τὸν υἱὸν τοῦ ἀνθρώπου. It is not, however, so much that active participation which is
peculiar to the O. T., but rather a participation of a psychological kind which of course
does not exclude occasional activity. In lieu of the communication of divine revelations
and prophecies in the O. T. by means of angels, something quite different appears. Only
at the outset of N. T. history, and at the resurrection and ascension of Christ, are angels
employed to convey divine announcements, Matt. i. 20, 24, 17.13, 19; Luke 1..11 sqq., ii. 9;
ef. Matt. xxviii. 2, 5, and parallel passages ; then in the visions of the Apocalyptic writers.
Cf. Auberlen, Daniel und Apok. cap. 3. Generally, where history is narrated, or prefigured
in visions (in the Revelation), they occupy their appropriate place; and hence they are
mentioned but seldom comparatively in the Epistles, only Rom. viii. 38 ; 1 Cor. iv. 9, vi. 3,
xi. 10, xiii, 1; 2 Cor. xi 14; Gal. i. 8, iii. 19, iv. 14; Col. ii 18; 2 Thess. i. 7; 1 Tim.
iii. 16, v. 21; Heb. i. 4-7, 13, ii. 2, 5, 7, 9,,16, xii. 22, xiii, 2; 1 Pet. i. 12, iii 22;
2 Pet. ii. 4,11; Jude 6. They are λειτουργικὰ πνεύματα eis διακονίαν ὠποστελλόμενα διὰ
τοὺς μέλλοντας κληρονομεῖν σωτηρίαν, Heb, i. 14,—this is the view of the position, signi-
ficance, and appearing of angels in the sphere of the revelation of salvation, which runs
throughout Holy Scripture, so that their service, though not always directly, yet ever in
its ultimate purpose, is for the benefit of those for whom God has provided salvation.
Cf. Gen. iii. 24, xxiv. 7, 40, xxviii. 12, xxxii. 1, 2; Matt. xiii. 49, xxiv. 31, etc. To them
as such is entrusted the care of the guardianship and well-being of each, Matt. iv. 6
(from Ps. xci. 11), τοῖς ἀγγέλοις αὐτοῦ ἐντελεῖται περὶ σοῦ «.7.r., and accordingly they are
the angels of those who are entrusted to their care; so Matt. xviii. 10, οὗ ἄγγελοι αὐτῶν
(ie. τῶν μικρῶν τούτων τῶν πιστευόντων eis ἐμέ, ver. 6); Acts xii. 15, ὁ ἄγγελος αὐτοῦ.
Cf. Rev. xxi. 12; Matt. xxiv. 31; Dan. x. 12 sqq.; Zech. iii. 7; Josh. v. 13 sqq.;
Luke xvi. 22, xv. 10. Not that there is assigned to the angels a special part in the work
of salvation on the part of God, nor that in any way by spiritual influence or the exercise
of superhuman power they lead to the laying hold upon and possession of salvation on
the part of man ; but they accompany the history of salvation, in its objective growth

*Aryyedos 23 ” Ayyedos

and in its subjective realization, with special interest in those for whom salvation is
intended; ef. Luke ii. 13, 14, xv. 10; 1 Pet. i. 12, εἰς ἃ ἐπιθυμοῦσιν ἄγγελοι παρακύψαι.
In no other way is even the greatness of God’s glory—Sd@os wAovtov—made known
to them than in the revelation of salvation, and by the church; 1 Pet. i 12; Eph. iii 10,
ἵνα γνωρισθῇ viv ταῖς ἀρχαῖς καὶ ταῖς ἐξουσίαις ἐν τοῖς ἐπουρανίοις διὰ τῆς ἐκκλησίας ἡ
πολυποίκιλος σοφία τοῦ θεοῦ. Cf. 1 Cor. iv. 9

Only with this limitation can we rightly undetptand the appearance of angels in the
history of salvation, and the above-mentioned enhancement of their prominence in the
N.T. For in all the stages of the history of salvation they appear as ministering and
participating, and for this very reason serving and participating most actively at the outset
of the N. T. revelation, with which heaven again opens. It is not only at the main
epochs that their service and participation are regularly mentioned,—at Christ’s birth,
the flight into Egypt, the temptation, the agony in Gethsemane, the resurrection, and the
ascension (1 Tim. iii 16). Here they are rather in continual movement between heaven
and earth, John i. 52; cf. Mark 1. 13; Matt. iv. 11. And they again appear in the future
at the end of the history of salvation, and then collectively, 2 Thess. i. 7; Matt. xxiv. 31,
xxv. 31, xiii. 49, xvi. 27; Heb. i. 6. In behalf of the history of salvation—more than
this we cannot venture to say—they appear also as ministering, and as accomplishing
God’s operations in the sphere of nature, Heb. i. 7; John v. 4; Rev. xvi. 5; cf. xiv. 18,
ἄγγελος ὁ ἔχων ἐξουσίαν ἐπὶ τοῦ πυρός.

If after all this we not inappropriately designate the angels as intermediate beings, no
perversion would be greater than to find in them echoes or even unsubdued remnants of
polytheism ; for it is just by the service and escort of angels that God’s highest sovereignty
is glorified, as is evident from the total impression of sacred history, as well as from
particular declarations (6. Dan. vii. 10; 2 Thess. i. 7; Matt. xxv. 31); God not being in
any way limited by angels, nor necessitated to make use of them as if they were “ the
necessary medium of His relation to the world.” And so far from placing themselves
between man and the God of his salvation (cf. Col. ii. 18), or hindering the direct access
of man to God, they rather, on the one hand, invest the intercourse of God with men with
a certain attractive and softening beauty (cf. Acts vi 15; Ex. xxxiii. 2, 3), by the side of
all the splendour and all the sublimity of their appearance (2 Cor. xi. 14); as, on the
other hand, by their appearing, they impart to man a humbling impression of the divine
majesty and greatness; cf. Isa. vi.; Luke ii. 9,10; Rev. xxii, 8, 9.—It may further be
observed, that the angels of God are called ἅγιοι, Rev. xiv. 10, Mark viii. 38, Luke
ix. 26, Acts x. 22, in order to characterize them in contrast with sinful man; ἐκλεκτοί,
1 Tim. ν, 21, to describe them according to their ministering participation in the counsels
of divine love (and their being included therein, Eph, i. 20 sqq.; Col. 1, 20 2); see 8.0.
ἐκλεκτός.

II. (ὁ) Mention is also made of ἄγγελοι ἁμαρτήσαντες in 2 Pet. ii. 4, and with this
express distinction only in the N. T.; cf. Jude 6, τοὺς μὴ τηρήσαντας τὴν ἑαυτῶν ἀρχὴν

᾿Αρχάγγελος 24 ᾿Αναγγέλλω

ἀλλὰ ἀπολιπόντας τὸ ἴδιον οἰκητήριον εἰς κρίσιν μεγάλης ἡμέρας δεσμοῖς ἀϊδίοις ὑπὸ ζόφον
τετήρηκεν. See Rev. xii. 7, 9, ix. 11; οἵ, John viii. 44. On account of their fellowship
with Satan, not because they stand in the same relation to him as the angels of God to
God, they are described as ayy. τοῦ διαβόλου, Matt. xxv. 41; σατᾶν, 2 Cor. xii. 7. See,
on this subject, Beck’s profound and copious dissertation, free from all extra-scriptural
theosophizing, Zehrw. 1, sec. 21, p. 247 sqq.: “ Der Abfall in der unsichtbaren Welt.”

On the whole subject, see Hahn, Theol. des N. T. sec. 107 sqq., pp. 259-384; Beck,
Lehrwissenschaft, 1. 173 sqq.; Kahnis, Luther. Dogm. 1. 553 sqq.; Hofmann, Schrift-
beweis, 1. 314 sqq.

᾿Αρχάγγελος, 6, first or highest angel, archangel, leader of the angels. 1 Thess.
iv. 16, ὁ κύριος... ἐν φωνῇ apyayyédov .. . καταβήσεται (cf. Matt. xxv. 31, καὶ πάντες
οἱ ἄγγελοι μετ᾽ αὐτοῦ); Jude 9, Μιχαὴλ ὁ apydyyedos. Cf. Rev. xii. 7, ὁ Μιχαὴλ καὶ
οἱ ἄγγελοι αὐτοῦ... ὁ δράκων καὶ οἱ ἄγγελοι αὐτοῦ. Michael is, in Dan. x. 13, described
as DWN OMT INN, εἷς τῶν ἀρχόντων ; in xii. 1, 85 1730 ἼΘΙ, ὁ ἄρχων ὁ μέγας. It is
incorrect to say (Hofmann, Schriftbeweis, 1. 343) that this title is intended to imply nothing
concerning differences of rank in the angel world, but only to explain the relation of Israel to
the great world-powers ; for then Michael would be “ one of the chief princes,” “the great
prince,” merely because “ he standeth for the children of Israel,” xii. 1. His greatness would
depend solely upon the part he took in the history of Israel, whereas it is his greatness,
his power, which is to comfort the prophet, and to give Israel help against the oppression
of the nations. If, moreover, we take DYN as merely a strengthening of D187, this
latter word clearly denotes a definite rank, by virtue of which he is qualified for the
special work and service. Cf. Josh. v.14: Min! S2s7%, Moreover, some such difference
of rank as ἀρχάγγελος denotes, must, for linguistic reasons, be recognised. For the
prefix dpy:—which occurs only in words which denote office, dignity, or occupation, very
frequently in Plutarch and in the Byzantine age—always expresses a gradation in the
sphere spoken of. Cf. in N. T. Greek, ἀρχιερεύς, ἀρχιποίμην, ἀρχιτελώνης ; and such words
as ἀρχυγραμματεύς, “chief secretary ;” ἀρχικυβερνήτης, “chief helmsman ;” ἀρχιπειρατής,
“captain of pirates.”—Philo, on Gen. xviii. 6, 7, designates Moses ἀρχιπροφήτης καὶ
ἀρχάγγέλος, as he also styles the Logos dpydyyedos, by which he means to indicate, at
all events, a distinction of rank.

Ἰσάγγελος, 6, ἡ, angel-like; Luke xx. 36, οὔτε γαμοῦσιν οὔτε γαμίσκονται, οὐδὲ γὰρ
ἀποθανεῖν ἔτι δύνανται, ἰσάγγελοι γάρ εἰσιν, where Mark xii. 25, ὡς ἄγγελοι οἱ ἐν τοῖς
οὐρανοῖς ; cf. Matt. xxii. 80. According to this passage, neither mortality nor sexual com-
munion pertains either to the viol τῆς ἀναστάσεως or to the angels; cf. 1 Cor. vi. 13; so
much the more horrible, therefore, must the sin of the angels appear, which is mentioned
in Jude 6 and 2 Pet. ii. 4.

"AvayyérXa, f. edd, strictly, to report back; used of the reports brought by persons

᾿Απαγγέλλω 25 ᾿Απαγγέλλω

returning from somewhere, Xen. Anabd. i. 3. 21, ἀκούσαντες δὲ ταῦτα οἱ αἱρετοὶ ἀναγγέλ-
λουσι τοῖς στρατιώταις. Judith xi. 15; thus in 2 Cor. vii. 7, ἀναγγέλλων ἡμῖν τὴν ὑμῶν
ἐπιπόθησιν. In accordance herewith is to be explained the choice of this word in John
xvi. 14, ἐκ τοῦ ἐμοῦ λήψεται καὶ ἀναγγελεῖ ὑμῖν, and in ver. 15; ver. 13, ὅσα ἂν ἀκούσῃ
λαλήσει καὶ τὰ ἐρχόμενα ἀναγγελεῖ ὑμῖν; 1 John i. 5, ἡ ἀγγελία ἣν ἀκηκόαμεν ἀπ᾽
αὐτοῦ καὶ ἀναγγέλλομεν ὑμῖν ; cf. Erasm., quod filius annunciavit a patre, hoc apostolus
acceptum a filio renunciat nobis; also in John iv. 25, of the Messiah, ἀναγγελεῖ ἡμῖν
πάντα ; comp. Deut. xviii. 18. This may possibly have to be taken into consideration in
1 Pet. i. 12, οἷς ἀπεκαλύφθη ὅτι οὐχ ἑαυτοῖς ἡμῖν δὲ διηκόνουν αὐτά, ἃ νῦν ἀνηγγέλη ὑμῖν,
κιτιλ., Where the meaning, “to report things that have happened” (Schott), is not to be
given to it. It is then used with a weaker sense of the dvd, and signifies to send news of,
and generally, to report, to notify, to announce, to proclaim. Very frequently in the LXX.=
733, ete, Rom. xv. 21, ols οὐκ ἀνηγγέλη περὶ αὐτοῦ ; Isa. lii. 15, DN? WBD"ND WS; besides,
only with certainty in Acts xiv. 27, ἀνήγγελον (Rec. ἀνήγγειλαν) ὅσα ἐποίησεν... καὶ
ὅτι κιτιλ. ; Acts xv. 4, xix. 18, xx. 20, 27. In classical Greek we find more frequently
ἀπαγγέλλω, which Lachm. and Tisch. have received into their text, instead of the Rec.
ἀναγγέλλω, in Mark ν. 14,19; John v. 15, xvi. 25; Acts xiv. 27. The second Aor.
ἠγγέλην, which in the compounds of ὠγγέλλω is not infrequently used by later writers,
occurs in 1 Pet. i. 12; Rom. xv. 21 (cf. Rom. ix. 17; Acts xvii. 13). Construed (1)
with the ace.: John iv. 25, xvi. 13; Acts xvi. 38, xix. 18, xx. 20,27; 2 Cor. vii. 7;
1 Pet. i. 12; 1 Johni. 5. Instead of the acc., with a relative clause following, in Mark
v. 19; Acts xiv. 27; (2) followed by ὅτι, John v. 15; Acts xiv. 27; (3) περί τινος,
John xvi. 25; Rom. xv. 21; οἵ, Judith x. 22 (ἀπαγγέλλειν περί twos, often in Polyb.).
Except in Mark v. 14, εἴς τινα, it is connected with the dative of the person.

᾿Απαγγέλλω, second Aor. pass. ἀπηγέλην (cf. 8.0. ἀναγγέλλω), Luke viii. 20.
Herodian. vii. 9 = ἀγγέλλειν (τινί τι) ἀπό τινος, to announce or report from some place or
person; sce Acts iv. 23, v. 22, 25, xxiii. 16, 17,19; then generally, to tell, to announce,
to publish, and, indeed, to publish something that has happened, been experienced, heard. It
is also used of a commission to be executed viva voce, Acts xv. 27, xxvi. 20. LXX.=3),
etc.; more common, however, is the word ἀναγγέλλω (q.v.), which occurs less frequently
in the profane writers. “AmayyéAAw occurs especially in Luke’s writings, the Gospel
and Acts. (1) τινέ το, Matt. xxviii, 11; Mark vi. 30; Luke ix. 36, xiv. 21, xxiv. 9;
Acts xii. 17, xvi. 38, xxiii. 17. Of the ministry of the apostles (cf. on the contrary,
ἐπαγγέλλομαι, of the divine action), 1 John 1, 2, (ἑωράκαμεν καὶ μαρτυροῦμεν Kat) ἀπαγ-
γέλλομεν ὑμῖν τὴν ζωὴν τὴν αἰώνιον (cf. Acts xxvi. 20). Cf Matt. xii. 18, κρίσιν τοῖς
ἔθνεσιν ἀπαγγελεῖ, from Isa. xlii. 1, 8S DMR BvD, LXX. ἐξοίσει, where κρίσις denotes,
not future things, but quid sit verum, sanctum, Deo dignum (Cocceius), the righteous govern-
ment of God; see 8.0. xplows.—Heb. ii. 12, ἀπαγγελῶ τὸ ὄνομά σου τοῖς ἀδελφοῖς pov;
Ps, xxii, 23, MEDS, LXX. Supyjcopuas. Instead of τινί, we find πρός τινα, Acts xvi. 36;

D

Διαγγέλλω 26 ᾿Επαγγέλλω

Xen. Anab. vi. 8. 22; εἰς τινά, when the object is impersonal, the place where and to
which the proclamation is issued, Acts xxvi. 20, τοῖς ἐν Aaydoxp πρῶτόν τε καὶ “Iepoco-
λύμοις εἰς πᾶσάν τε THY χώραν τῆς ᾿Ιουδαίας καὶ τοῖς ἔθνεσιν ἀπήγγελον μετανοεῖν K.7.h.—
ἀπαγγέλλειν τι, Matt. viii. 33; Acts xv. 27; Luke viii. 47 (Lachm., Tisch.).

(2) The object subjoined in the form of a relative or objective clause (Winer, sec. 60. 6;
ef. Acts xiv. 27, ἀνήγγελον ὅσα ἐποίησεν ὁ θεὸς μετ᾽ αὐτῶν καὶ ὅτι ἤνοιξεν κ-τ.λ.), Matt.
xi. 4; Luke vii. 22, viii. 47, Rec. ; Acts iv. 23, xxiii. 19; 1 Thess. 1. 9; 1 Johni. 3;
followed by πῶς, Luke viii. 36; Acts xi. 13; by ὅτε, Luke xviii. 37; 1 Cor. xiv. 25 (ef.
Acts v. 25); by inf. Acts xxvi. 20; ace. and inf. Acts xii. 14 (cf. Winer, sec. 44. 3).
(3) ἀπαγγ. τινὶ περί twos. Luke vii. 18, xiii. 1; John xvi. 25 (cf. 1 Thess. i. 9, περὶ
ἡμῶν ἀπαγγέλλουσιν, ὁποίαν εἴσοδον ἔσχομεν πρὸς ὑμᾶς, and Acts xxviii. 21, ἀπήγγειλεν
ἢ ἐλάλησέν τι περὶ σοῦ πονηρόν). (4) Without object, ἀπωγγέλλείν τινε = to give an account
to some one, Matt. ii. 8, xiv. 12, xxviii. 8, 9, 10 (Lachm. and Tisch. omit it in ver. 9).—
John iv. 51, ἀπήγγειλαν λέγοντες ; cf. 2 Sam. xv. 31, ἽΝ Dn,

AtayyédXoe (second Aor. pass, διηγγέλην ; cf. 8.0. ἀναγγέλλω), to make known through
an intervening space, (1) to convey a message or tidings; cf. Xen. Anab. i. 6. 2, ὥστε μήποτε
δύνασθαι αὐτούς, ἰδόντας τὸ Κύρου στρατόπεδον, βασιλεῖ διωγγεῖλαι; ii. 3. 7, μέχρις ἂν
βασιλεῖ τὰ παρ᾽ ὑμῶν διαγγελθῇ ; vii. 1. 14, ἐπακούσαντες δέ τινες τῶν στρατιωτῶν ταῦτα
ἢ καὶ τῶν λοχαγῶν τις διαγγέλλει εἰς τὸ στρατόπεδον. So in Acts xxi. 26, διαγγέλλων
τὴν ἐκπλήρωσιν τῶν ἡμερῶν κιτιλ., on which Chrys. remarks, αὐτὸς ἣν ὁ δῆλον ἑαυτὸν ποιῶν,
he caused to be known, that, etc. Then (2) =to report further, to publish far and wide; οἵ,
LXX. Lev. xxv. 9, διαγγελεῖτε σάλπιγγος φονῇ ἐν πάσῃ τῇ γῇ tyov=VIY7, Plut.
Camill. 24, ἡ φήμη [ταχύ] διαγγέλλουσα τὴν πρᾶξιν eis τὰς πόλεις. Thus in Luke ix. 60,
σὺ δὲ ἀπελθὼν διάγγελε τὴν βασιλείαν τοῦ θεοῦ. Rom. ix. 17, ὅπως διαγγελῇ τὸ ὄνομά
μου ἐν πάσῃ τῇ γῇ, from Ex. ix. 16 -- ἼΒΌ (ef. Ex. xiv.).

Ἐπαγγέλλω, to proclaim; used, like the Lat. edicere and pronuntiare, of public
announcements, decrees ; to announce, be it a message, a summons, or a promise. Xen.
Cyrop. vii. 4. 2, στρατιᾶς ὁπότε δέοιτο, ἐπήγγελλεν αὐτοῖς ; Thucyd. vii. 17, στρατίαν τα
ἐπαγγέλλων ἐς τοὺς ξυμμάχους ; v. 47, ἐπὴν ἔλθῃ ἐς τὴν πόλιν τὴν ἐπαγγείλασαν βοηθεῖν.
Most frequently in the sense, to annownce a summons, to issue the command for something.
Also in the middle, Herodian. vii. 1, ἐπηγγέλλετο ἐτοιμάξειν στρατιήν, he caused to be
announced; cf. on this meaning of the middle, Kriiger, Gram. sec. 52. 11; Matth.
Gram, sec. 492. 9. In the N. T. only middle, ἐπαγγέλλεσθαι, to announce oneself, 1.6. 1
offer myself for something which I engage to do—ZI offer my services. Kriiger, sec. 52.
8. 5. Thue. vi, 88, πόλεων ἐπαγγελλομένων καὶ αὐτῶν συμπολεμεῖν. Mark xiv. 11,
ἐπηγγείλαντο αὐτῷ ἀργύριον δοῦναι. 2 Pet. ii. 19, ἐλευθερίαν αὐτοῖς ἐπαγγελλόμενοι αὐτοὶ
δοῦλοι ὑπάρχοντες τῆς φθορᾶς. In particular, of the offers of the Sophists to teach some-
thing. (Cf. Ecclus. iii, 25, γνώσεως δὲ ἀμοιρῶν μὴ erayyedod.) . This is the use in
1 Tim, ii 10, ἐπαγγελλομέναις θεοσεβειαν, professing godliness, pretending to be godly,

πὰ συν SL SS aS

Προεπαγγέλλω 27 ᾿Επαγγελία

hence=to pretend, 1 Tim. vi. 21, (ἐκτρεπόμενος tas... ἀντιθέσεις τῆς ψευδωνύμου
γνώσεως). ἥν tives ἐπαγγελλόμενοι «.7.r.; οἵ. Wisd. ii, 13, ἐπαγγέλλεται γνῶσιν ἔχειν θεοῦ.
With a special meaning the word (as also its derivatives) is used of God, and of the divine
promise of salvation, for which it is peculiarly appropriate ; because, “in distinction from
ὑπισχνέομαι, it means, to promase spontaneously, to engage oneself to render a service” (Pape,
Dict.), quae.verbi graeci proprictas, ubi de divinis promissionibus agitur, exquisite observanda
est (Beng. on Acts i. 4). In Acts vii. 5, ἐπηγγείλατο δοῦναι; Tit. i. 2, ἐπ’ ἐλπίδι ξωῆς
αἰωνίου ἣν ἐπηγγείλατο 6 ἀψευδὴς θεός ; cf. 1 John ii. 25; Jas. 1. 12, τὸν στέφανον τῆς
ζωῆς. ὃν ἐπηγγείλατο τοῖς κιτιλ.; Jas. ii. 5, τῆς βασιλείας ἧς ἐπηγγείλατο «.7.d.; Rom.
iv. 21; Heb. xii. 26, ἐπήγγελται λέγων. Absolutely = to give a promise (cf. above, Ecclus.
iii. 25: Aristot. Eth. x. 9. 20, τῶν σοφιστῶν of ἐπαγγελλόμενοι) ; ὁ ἐπαγγειλάμενος, Heb.
vi. 13, x. 23, xi. 11; Gal. iii. 19, σπέρμα ᾧ ἐπήγγελται, the seed, to which the promise is
given; cf. ver. 18. As Paul also uses évayy. only in the middle, and it is a technical
term, it falls under the category of those deponent verbs which, in some tenses, especially
in the perf., have both an active and a passive meaning ; cf. Matth. sec. 496a—tThe O, Τὶ
has no corresponding technical term.—See προευαγγελέζομαι.

Προεπαγγέλλω, to proclaim beforehand, to promise beforehand; it occurs fre-
quently in Dio Cass. in both active and middle—In the N. T. it occurs in the passive in
2 Cor. ix. 5, Ma... προκαταρτίσωσι τὴν πρροεπηγγελμένην εὐλογίαν ὑμῶν (Rec. mpo-
κατηγγελμένην) ; in the middle in Rom. i. 2, ὃ (sc. εὐαγγέλιον) προεπηγγείλατο διὰ κιτιλ.

Ἐπαγγελία, ἡ, proclamation, both in an active and a passive sense. Except as
used as an Attic law term in the combination ἐπαγγελίαν ἐπαγγέλλειν, “to bring an
accusation [against an orator]” (see Passow), the word occurs only in later Greek, where it
is mostly equivalent to consent, promise, offer (even summons, Polyb. ix. 38. 2), for which,
in O. T. Greek, and in Isocr., Dem., Aesch., ἐπάγγελμα is used, g.v.; cf. Polyb. 1. 43. 6,
vii. 13. 2, xviii. 11. 1, ἐν ἐπ. καταλείπειν, to rest content with promising; i. 72. 6,
ἐπαγγελίας ποιεῖσθαι πρὸς τὴν ἀπόστασιν. On the other hand, Aeschin. p. 24. 14, ἐὰν
δ᾽ αὐτὸς ἐν τοῖς πρὸς ὑμᾶς ἔργοις γένηται οἷος νῦν ἐστὶν ἐν τοῖς ἐπαγγέλμασιν. The word
seldom occurs in the LXX.; once through a misunderstanding of the Heb. 7728, Amos
ix. 6; in Ps. ἵν]. [lv.] 9=™5D. In Ezek. vii. 26, a passage which Schleusner cites in
addition, we have not érayy. but ἀγγελία -- Προ, In the only place wherein it occurs
in its true sense, Esth. iv. 7, it is added by the LXX. In 1 Esdras i. 7 and 1 Mace.
x. 15, it is= promise, promises. In the Prayer of Manasses, ver. 6, it stands as in the
N. T. of God’s promise of salvation; τὸ ἔλεος τῆς ἐπωγγέλίας cou=misericordia conspicua
in promissione tua (Wahl).

In the N. T. Acts xxiii. 21, προσδεχόμενοι τὴν ἀπὸ σοῦ ἐπαγγελίαν, in the general
sense, promise or consent. Elsewhere always in a special sense, to denote the divine pro-
mises of salvation, as, in fact, all the derivatives of ἀγγέλλω, as already remarked, are used
to designate the proclamation of salvation. As it occurs also in the N. T. (Luke, Acts,

᾿Επαγγέλία 28 ᾿Επαγγελία

Hebrews, St. Paul’s writings, 2 Peter, 1 John) in an active and a passive sense,—though
but rarely active, besides Acts xxiii. 21, only in Gal. iii. 18,—we have in N. T. usage of
the passive an extension of the meaning, so that it denotes not only the promise given, but
also the promised blessing itself. (I.) Actively, it denotes the act of promising, Gal. iii. 18,
τῷ ᾿Αβραὰμ 8° ἐπαγγελίας κεχάρισται ὁ θεός ; cf. Bengel on Acts i. 4, sv. ἐπαγγέλλω.
(II.) Passively, (a) the promise given. Rom. ix. 9, ἐπαγγελίας ὁ λόγος ; Rom. iv. 20, eis
τὴν ἐπ. τοῦ θεοῦ οὐ διεκρίθη τῇ ἀπιστίᾳ (cf. Plat. Zuthyd. 274 A, ὑπὸ yap τοῦ μεγέθους
τοῦ ἐπαγγέλματος οὐδὲν θαυμαστὸν ἀπιστεῖν). With specification of the purport of the
promise, 2 Tim. i. 1, κατ᾽ ἐπ. ξωῆς τῆς ἐν Χριστῷ ᾿Ιησοῦ; 2 Pet. iii, 4, ἡ ἐπ. τῆς
παρουσίας αὐτοῦ; Heb. iv. 1, ἐπ. εἰσελθεῖν εἰς τὴν κατάπαυσιν αὐτοῦ; 1 Tim. iv. 8, ἡ
εὐσέβεια... ἐπαγγελίαν ἔχουσα ἕωῆς. Cf. 1 John ii. 25, αὕτη ἐστὶν ἡ ἐπ. ἣν αὐτὸς
ἐπηγγείλατο ἡμῖν, τὴν ζωὴν τὴν αἰώνιον ; Rom. iv. 18, ἡ ἐπ... . τὸ κληρονόμον αὐτὸν εἶναι
τοῦ κόσμου. Without a more definite specification of the purport, the promise of salvation,
the Messianic promise, Rom. ix. 4, dv αἱ ἐπαγγελίαι; Gal. iii. 21, 6 οὖν νόμος κατὰ τῶν
ἐπαγγελιῶν τοῦ θεοῦ; ver. 18; iv. 23. Acts ii. 39, ὑμῖν γάρ ἐστιν ἡ ἐπ. ; xiii. 23, τούτου
ὁ θεὸς ἀπὸ τοῦ σπέρματος κατ᾽ ἐπαγγελίαν ἤγαγεν τῷ ᾿Ισραὴλ σωτῆρα ᾿Ιησοῦ. Ver. 32,
εὐαγγελιζόμεθα τὴν πρὸς τοὺς πατέρας ἐπ. γενομένην ὅτι ταύτην ὁ θεὸς ἐκπεπλήρωκεν K.T.X. ;
xxvi. 6, ἐπ᾽ ἐλπίδι τῆς εἰς τοὺς πατέρας ἐπαγγ. γενομένης ὑπὸ τοῦ θεοῦ. In this special
sense, the conception expressed in ἐπάαγγ., both as to its form (Gal. iii. 18) and purport
(Gal. iii. 21), occupies so important a place in the divine economy, that the blessings as
well as the members of the economy of salvation are thus characterized. Hence the
combinations: γῇ τῆς ἐπαγγ., Heb. xi. 9; τὰ τέκνα τῆς ἐπαγγ., Rom. ix. 8, Gal. iv. 28;
πνεῦμα τῆς ἐπαγγ. τὸ ἅγιον, Eph. i. 13; διαθῆκαι τῆς ἐπαγγ., Eph. ii. 12; cf. Rom.
ix. 4—Gal. iii. 29, κατ᾽ ἐπαγγ. κληρονόμοι; Eph. iii. 6, cuppéroya τῆς émayy.; Rom.
iv. 14 and Gal. iii. 17, καταργεῖν τὴν ἐπαγγ.; Rom. xv. 8, βεβαιῶσαι τὰς ἐπαγγ. ;
ef. iv. 16, εἰς τὸ εἶναι βεβαίαν τὴν ἐπ. Gal. iii. 16, ἐῤῥήθησαν ai ἐπαγγ.; 2 Cor. vii. 1;
Heb. vii. 6, ἔχειν tas émayy.; Heb. xi. 17, ἀναδέχεσθαι τὰς émayy—aActs vii. 17;
Gal. iii, 16, 22; Eph. vi 2; Heb. viii 6. In 2 Pet. iii, 9, οὐ βραδύνει κύριος τῆς
ἐπαγγελίας, ὥς τινες βραδυτῆτα ἡγοῦνται ἀλλὰ μακροθυμεῖ «.7.r., we must not (as in our
first edition) join κύριος τῆς ér.—a connection which cannot be justified either by ἀρχὴ
τοῦ εὐαγγελίου, Mark i. 1, or by γῇ τῆς ἐπ. ἀλλοτρία, Heb. xi. 9, and which is so harsh
that most manuscripts read ὁ κυρ. τῆς ἐπ. but we must construe τῆς ἐπ. with βραδύνει,
for then only will the antithesis intended between the otherwise synonymous verbs βραδύ-
νειν and μακροθυμεῖν appear (cf. Ecclus. xxxii. (or xxxv.) 22, ὁ κύριος οὐ μὴ βραδύνῃ
οὐδὲ μὴ μακροθυμήσῃ ἐπ’ αὐτοῖς) when βραδύνειν is more fully defined by a special
object. The thought of course is this: What seems a delaying of the promise is really
not so, but a delaying of the judgment; and that at which the mockers mock in the pre-
sence of those who wait for the second coming of the Lord, is really for them a call of grace
to repentance. Cf. 1 Pet. iv. 17,18. The intransitive βραδύνειν does not, indeed, else-
where appear with the genitive, but with the dative or accusative, 6.5. βοῇ, “ with help,”

ee — Θ

EE EEE Ψ.0ᾳῇπΚΜΨ.Ψ ΨΥ ΨΘΠΎ Ὸυ

Ἐπαγγελμα 29 ᾿Εξαγγέλλω

in Aeschylus ; τὴν σωτηρίαν, Isa. xlvi. 13 ; ὥραν, Plut. Conv. 707 E. Still this connection,
which the context obliges, is justifiable; because, on the one hand, βραδύς is sometimes
joined with the genitive, eg. Heliod. ii, 29: βραδὺ τῆς ἡλικίας, --ἰὰ the passage cited by
Passow, Thue. vii. 43, it is joined, not with the genitive, but with the dative ;—and, on
the other hand, according to the general rule, words signifying “ neglecting,” “ preventing,”
“holding back,” “hindering,” are followed by the genitive; cf. Kriiger, sec. 47. 11. 12;
Winer, sec. 30.6. (Ὁ) ἐπαγγελία is = the promised blessing, so only in Luke, Acts, Hebrews.
Acts ii. 33 (cf. Heb. ix. 15, xi. 13); Acts i, 4; Luke xxiv. 49; Heb. x. 36, and xi. 39,
κομίζεσθαι τὴν ἐπ. With of κληρονόμοι τῆς ἐπ., Heb. vi. 17 ; ver. 12, κληρονομεῖν τᾶς ἐπ. ;
xi. 9, συγκληρονόμοι τῆς ém., compare the Pauline κατ᾽ ἐπαγγελίαν κληρονόμοι, Gal. iii, 29.
It is to be observed, that ἐπ. standing alone never signifies “the blessing promised,” that
this is purely a derived meaning, and always results from the connections in which the
word stands; and it is thus of course also necessary to explain the same connections in
one and the same book, as eg. in the Epistle to the Hebrews, uniformly; so that Heb.
xi. 33, ἐπέτυχον ἐπαγγελιῶν must not (because of the absence of the article) be under-
stood of the words of promise, while vi. 15, ἐπέτυχεν τῆς ἐπ., denotes the promised blessing ;
ef. vi. 12,17. This is clear with reference to the combinations λαμβάνειν τὴν ἐπ., Acts
ii, 33; Heb. ix. 15; τὰς éw., Heb. xi. 13; κομίζειν τὴν ἐπ., Heb. xi. 39,x. 36. But with
these expressions it seems not to agree, that of the same persons of whom it is said: “ they
received not the promises, but only saw them afar off” (Heb. xi. 13, 39, ix. 15), it should
be said again: “they have through faith and patience inherited the promises,” and that
“ Abraham was made partaker of the ἐπ." (vi. 12, 15,17, cf. xi. 9). But as, according to
the context, we cannot take (vi. 12 sqq.) the ἐπαγγελίαι, ἐπαγγελία, to denote anything
else than the purport of the promise, we must seek the harmonizing of both statements in
ix. 15, τὴν ἐπ. λάβωσιν οἱ κεκλημένοι τῆς αἰωνίου κληρονομίας. As to xi. 33,
ἐπέτυχον ἐπαγγελιῶν, compared with ver, 39, οὐκ ἐκομίσαντο τὴν ἐπ., and ver. 18, μὴ
λαβόντες τὰς ἐπ΄, the absence of the article shows that by ἐπ. we are to understand some-
thing different from αἱ é., viz. not the N, T. salvation, but indefinitely “ that which was
promised ;” cf. Delitzsch, in Joc,

ἜἘπαάγγελ μα, τό, promise, assurance; 2 Pet. i. 4, τὰ τίμια καὶ μέγιστα ἡμῖν ἐπαγ-
γέλματα δεδώρηται; 2 Pet. iii. 13, κατὰ τὸ ἐπάγγελμα αὐτοῦ προσδοκῶμεν, conjoined with
ὑπόσχεσις in Dem. p. 397. Dion. Hal. 19. 178.

Ἐξαγγέλλω, I. to report from somewhere, to publish abroad; Xen. Anab. i. 6. 5,
ἐπεὶ δ᾽ ἐξῆλθεν, ἐξήγγειλε τοῖς φίλοις τὴν κρίσιν τοῦ ’Opovtov ὡς ἐγένετο' οὐ γὰρ ἠπόῤῥητον
ἦν. Hence also, to proclaim publicly; Prov. xii. 16, opposed to κρύπτειν ; Ps. ix. 15,
ὅπως ἂν ἐξαγγείλω πάσας τὰς αἰνέσεις σου ἐν ταῖς πύλαις τῆς θυγατρὸς Σιών. II. = to
publish completely ; plene et plane (Biel, Lexicon in LXX.; cf. the German auserzdhlen, “ to
tell to the end”); as verbs compounded with ἐκ often mean: thus Ecclus. xviii. 3—In the
N. Τὶ only in 1 Pet. ii. 9, ὅπως τὰς ἀρετὰς ἐξαγγείλητε Tod... ὑμᾶς καλέσαντος K.T-r.; after

Καταγγέλλω 80 Παραγγέλλω

Isa. xliii. 21, where we find διηγεῖσθαι, and xlii. 12, where ἀνωγγέλλειν is used. Bengel :
ἐξ in ἐξαγγεΐλητε, innuit multorum ignorantiam, quibus fideles debent virtutes Dei praedicare.

Karayyé) Xo (Xen., Polyb., Plut., and other later writers), to publish somewhither,
to proclaim, τὲ or τινά τινι, Acts xvi. 17, xvii. 3, 23, xxvi. 23; 1 Cor. ii. 1; pass. Acts
xiii, 38 ; without specification of the direction, merely with the object in the accusative,
Acts iii. 24, iv. 2, xiii. 5, xv. 86, xvi. 21; 1 Cor. ix. 14, xi 26; Phil. 1, 17; Col. i 28;
in the passive, Acts xvii. 13; Rom. i. 8; Phil. i 18; ἐν with dative, Acts xvii 13,
Rom. i. 8, denotes not the direction, but the locality, in which the καταγγέλλειν takes
place. The word may contain both a hint of the unknown purport of the proclamation
(cf. καταγγελλεύς), and a strengthening of the simple verb; ef. Rom. i. 8; 1 Cor. ix. 14,
xi. 26; Viger, ed. Herm. p. 638.

Καταγγελεύς, ews, ὁ = ὁ καταγγέλλων, κατάγγελος, proclaimer, only in Acts
xvii. 18, ξένων δαιμονίων δοκεῖ καταγγελεὺς εἶναι, and in eccl. Greek.

Προκαταγγέλλ ω, to proclaim beforehand; Jos. Anti. i. 12.3; ii 9.4. In the
N. T. Acts iii, 18, 6 δὲ θεὸς ἃ προκατήγγειλεν διὰ στόματος πάντων τῶν προφητῶν,
παθεῖν τὸν Χριστὸν αὐτοῦ, ἐπλήρωσεν ; vii. 52, ἀπέκτειναν τοὺς προκαταγγείλαντας περὶ
τῆς ἐλεύσεως τοῦ δικαίου ; iii, 24, Rec., where Griesb., Lachm., Tisch. read κατήγγειλαν ;
2 Cor. ix. 5, Rec., τὴν προκατηγγελμένην εὐλογίαν, where Beng., Lachm., Tisch. read the
more concrete προεπηγγελμένην ; cf. Rom. i, 8 with Acts 111, 18.

Παραγγέλλω, to proclaim, more rarely in the sense of a mere communication, as
the LXX. in Jer. xlvi. [xxvi.] 14, ἀναγγείλατε (13) εἰς Μάγδωλον καὶ παραγγείλατε
(Ὁ) εἰς Μέμφιν, than to denote a summons, a proclamation, or an enjoining of some-
thing which is to be done; οἵ, Xen. Cyrop. ii. 4. 2, καὶ τῷ δευτέρῳ ἐκέλευσε ταὐτὸ τοῦτο
παραγγεῖλαι, in which sense also the German expressions, ankiindigen, bekannt machen, to
proclaim, to make known, are used to denote what certainly will or must be done. Thus in
Greek it is the proper term for military commands, Cf. Acts iv. 18, παρήγγειλαν τὸ
καθόλου μὴ φθέγγεσθαι μηδὲ κιτιλ.; ν. 28, παραγγελίᾳ παρηγγείλαμεν ὑμῖν μὴ διδάσκειν;
ver. 40, xvi. 23. ΑἸδβο in ἃ milder sense=to charge. Acts xxiii. 22, παραγγείλας μηδενὶ
ἐκλαλῆσαι ὅτι ταῦτα ἐνεφάνισας πρὸς wé—Used of apostolic commands,—anot arbitrary
enactments, but pressing injunctions ;= to enjoin, 1 Cor. vii. 10, τοῖς γεγαμηκόσιν παραγ-
γέλλω.... γυναῖκα μὴ χωρισθῆναι, and in the remaining passages of the Pauline Epistles ;
ef. 1 Tim, iv. 11, παράγγελλε ταῦτα καὶ δίδασκε. Used of Christ when sending forth His
disciples, Mark vi. 8, παρήγγειλεν αὐτοῖς ἵνα μηδὲν aipwow, — Acts x. 42, παρήγγειλεν
ἡμῖν κηρῦξαι... καὶ SiayaptipacGar.—Construed with twi τι, 2 Thess. iii. 4, 10 (ver.
10, τοῦτο παραγγέλλομεν ὑμῖν ὅτι); without. dative, in 1 Cor. xi. 17; 1 Tim. iv. 11,
v. 7. Instead of the accusative the infinitive is used; cf. Acts iv. 18, παρηγγεῖίλαν
(Tisch. omits αὐτοῖς) τὸ καθόλου μὴ φθέγγεσθαι, and, indeed, the infin. Aor. : Matt. xv. 88 ;
Mark viii. 6 ; Luke v. 14, viii, 29, 56; Acts x. 42, xvi. 18, xxiii. 22; 1 Tim. vi. 13, 14

Παραγγελία 31 Εὐαγγέλιον

(acc. and inf.); 1 Cor. vii. 10, Βουμματᾶγυ, Synt. p. 383 sq. The inf. pres. in Luke
ix. 21; Actsi. 4, iv. 18, v. 28, 40, xv. 5, xvi. 23, xvii. 30, xxiii. 30; 2 Thess. iii. 6 (acc.
and inf.) ; 1 Tim. i. 3, vi. 17, without there being apparently any radical distinction between
the two constructions ; ef. Acts xv. 5 with 1 Tim. vi.13. See, however, Matth. Gram. sec.
501, who thinks there is between the Aor. of the imperat., opt., subj., inf, and the pres. of
the same moods, this distinction, that the Aorist denotes a transitory action, action con-
sidered in and by itself in its completeness; whereas the present denotes an action which
is either continued or often repeated, or of which merely the beginning is taken into con-
sideration. At the same time, it is to be remarked (p. 1130), that the writer may often
please himself which representation he makes use of—Followed by ἵνα in Mark vi. 8 ;
2 Thess. iii. 12 (mot 1 Tim. v. 7). The direct narration of the injunction is connected by
λέγων in Matt. x. 5.

Παραγη ελ ία, ἡ, proclamation, command, Acts xvi. 24, v. 28; παραγγελίᾳ παρηγ-
γείλαμεν, corresponding to the apostolic παραγγέλλειν, 1 Thess. iv. 2, cf. ver. 3; 1 Tim.
i 5, cf. ver. 3; 1 Tim. i. 18.

Ε ὑαγγέλεον, τό, from Hom. to Plut.= the reward for a good message; as τὰ διδασ-
κάλια = fees paid for instruction. It also denotes sacrifice for a good message, in Isocr.,
Xenoph., Aeschin. Later Greek writers use it, at the same time, in the sense of good
tidings, 6... Plut., Lucian, Appian. Chrysostom establishes a forced connection between
the two meanings in Hom. 19 in Act.: τὸ εὐαγγέλιον τοῦτο ἔστι τάδε σοι ἔσται ἀγαθά.
As τὸ διδασκάλιον denoted primarily what was taught, doctrina, and then later (Plut.)
in the plur., the merces docendi; so, conversely, εὖ, denoted primarily the reward for a
good message, and then, subsequently, the good message itself. The LXX. use it in the
latter sense only in 2 Sam. xviii. 25, unless there evayyed/a ought to be read instead of
εὐαγγέλια, as 73 is translated in 2 Sam. xviii. 20, 27; 2 Kings vii. 9; on the other
hand, we find in 2 Sam. iv. 10, ᾧ ἔδει pe δοῦναι εὐαγγέλια, MI ANd; and in 2 Sam.
xviii. 22, where it is also mia= reward for a good message. Its constant use in the N. T.
and by eccl. writers in the sense of good tidings, is not inconsistent with the formation of
the word from eddyyehos=publishing good news (Eurip., Aeschy].), nor opposed to the usus log.

In the N, T. = good news, and, indeed, always with an altogether special significance ;
for as ἐπαγγελία = the promise of salvation, so εὐαγγέλιον (cf. εὐαγγελίζεσθαι, Isa. x1. 9, lii. 7,
lxi. 1 ; Luke iv. 18) = the news of the actually fulfilled promise of salvation = the news of sal-
vation; cf. Acts xiii. 32, ἡμεῖς ὑμᾶς εὐαγγελιζόμεθα τὴν πρὸς τοὺς πατέρας ἐπαγγελίαν
γενομένην, ὅτε ταύτην ὁ θεὸς ἐκπεπλήρωκεν κιτιλ.; Eph. iii. 6, εἶναι τὰ ἔθνη συγκληρονόμα καὶ
σύσσωμα καὶ συμμέτοχα τῆς ἐπαγγελίας ἐν Χριστῷ ᾿Ιησοῦ διὰ τοῦ εὐαγγελίου.
Mark i. 14,15 ; ef. Phavor., εὐαγγέλιόν ἐστι κήρυγμα τῆς νέας σωτηρίας ἢ λόγος περιέχων
ἀγαθοῦ παρουσίαν. Theodoret on Rom. 1., εὐαγγέλιον τὸ κήρυγμα προσηγόρευσεν ὡς
πολλῶν ἀγαθῶν ὑπισχνούμενον χορηγίαν. Hence the expressions ἡ ἀλήθεια τοῦ εὐαγγ.,
Gal. ii. ὕ, 14; τὸ μυστήριον τοῦ ev., Eph. vi. 19; ἡ ἐλπὶς τοῦ εὖ., Col. i. 23, cf. ver. 5,

Εὐαγγέλιον 32 Εὐαγγέλιον

just as in most of the combinations given below. As regards the sense, we have not to
decide between the news to be, or already, delivered, the news of salvation, and the act of
delivery itself, the publishing of salvation, in the transitive sense; for passages like 1 Cor.
ix. 14, ὁ κύριος διέταξεν τοῖς τὸ ed. καταγγέλλουσιν ἐκ τοῦ εὐωγγελίου ζῆν, do not admit of
such a change of signification (cf. Phil. i. 12, 7,16). Further, the combination κατὰ
τὸ εὐαγγέλιόν pov, ἡμῶν, Rom. ii. 16, xvi. 25, 2 Tim. ii. 8, 2 Cor. iv. 3, 1 Thess.
i. 5, 2 Thess. ii, 14, may be quite as suitably explained the news of salvation to be
delivered or actually delivered by me or us; and in Gal. ii 7, πεπιστεῦσθαι τὸ εὐαγγ.
τῆς ἀκροβυστίας, τῆς περιτομῆς (cf. 1 Tim. i, 11; 1 Thess. ii, 4), the apparently appro-
priate explanation, “ evangelization of the preputium,’ “of the circumcision,” is excluded
by the context, vv. 2, 5, so that the genitive must be regarded as possessive; cf. Rom.
ix. 4, dv... αἱ ἐπαγγελίαι. Besides, the transitive rendering, publishing of salvation,
evangelization, does not harmonize with the formation of the word, which points strongly
to the passive meaning, news of salvation. Phil. iv. 15, ἐν ἀρχῇ τοῦ ev., is to be explained
as in Mark i. 1; cf. Heb. ii. 3; John ii. 11. Εὐαγγέλιον θεοῦ, Rom. i. 1, xv. 16, 2 Cor.
xi. 7, 1 Thess. ii. 2, 8, 9, 1 Pet. iv. 17, designates the message of salvation according
to its divine origin; cf. Rom. i, 2, 3, ὃ προεπηγγείλατο.. .. περὶ τοῦ υἱοῦ αὐτοῦ ; on the
other hand, ev. τοῦ υἱοῦ αὐτοῦ in Rom. i. 9; Mark i. 1, ed ᾿Ιησοῦ Χριστοῦ υἱοῦ θεοῦ;
Rom. xv. 19, τοῦ Χριστοῦ, as in Rom. i. 16, Rec.; 1 Cor. ix. 12; 2 Cor. ii, 12, ix. 13,
x. 14; Gal. i 7; Phil. 1. 27 (cf. 1 Thess. iii. 2, συνεργὸς τοῦ θεοῦ ἐν τῷ εὐ. τοῦ Χριστοῦ ;
Mark viii. 35, x. 29, ἕνεκεν ἐμοῦ καὶ ἕνεκεν τοῦ ed.) ; as also 1 Tim. i. 11, τὸ εὖ. τῆς δόξης
τοῦ μακαρίου θεοῦ, compared with 2 Cor. iv. 6; 2 Cor. iv. 4, τὸ εὐ. τῆς δόξης τοῦ Χριστοῦ,
—designate the news of salvation according to its purport, like τὸ ed. τῆς βασιλείας in
Matt. iv. 23, ix. 35, xxiv. 14; Mark i. 14, Rec., τὸ ed. τῆς βασιλείας τοῦ θεοῦ, Tisch. τοῦ
θεοῦ. Acts xx. 24, τὸ εὐ. τῆς χάριτος τοῦ θεοῦ; Eph. i. 13, τὸ ev. τῆς σωτηρίας ὑμῶν ;
vi. 15, τῆς εἰρήνης. The explanation of the genitive in 2 Thess. i. 8, τοῖς μὴ ὑπακούουσιν
τῷ ev, τοῦ κυρίου ἡμ. ᾿Ιησοῦ may remain doubtful; comp. Heb. ii. 3—We have the ex-
pressions κηρύσσειν τὸ ev., Matt. iv. 23, ix. 35, xxiv. 14, xxvi. 13; Mark i 14, xiii. 10,
xiv. 9, xvi. 15; Gal. ii, 2; 1 Thess. ii. 9; λαλεῖν τὸ ed., 1 Thess. 11. 2; διαμαρτύρασθαι
τὸ ev., Acts xx. 24 (ef. εἰς μαρτύριον, Matt. xxiv. 14); τὸ ed. καταγγέλλειν, 1 Cor. ix. 14;
τὸ εὐ. εὐωγγελίζεσθαι, 1 Cor. xv. 1; 2 Cor. xi. 7; Gal. 1. 11; Rev. xiv. 6; ἱερουργεῖν τὸ
ev., Rom, xv. 16; δουλεύειν εἰς τὸ ed., Phil. 11, 22; συναθλεῖν ἐν τῷ εὐ., Phil. iv. 3 (ef.
i. 27, συναθλεῖν τῇ πίστει τοῦ εὐ., cf. 1 Thess. iii. 2); πεπληρωκέναι τὸ εὐ. τοῦ Χριστοῦ,
Rom. xv, 19; μεταστρέφειν τὸ ev. τοῦ Χριστοῦ, Gal. i. 7 (cf. v. 6, μετατίθεσθαι εἰς ἕτερον
ev., ὃ οὐκ ἔστιν ἄλλο, to fall away to another gospel [qualitatively], which, however, is not
[numerically] another, because there is no second message of salvation, but, at best, τὸ
ev. τοῦ Χριστοῦ μετεστραμμένον ; cf. 2 Cor. xi. 4, ev. ἕτερον ὅ οὐκ ἐδέξασθε). Further,
ὑπακούειν τῷ εὐ., Rom. x. 16; 2 Thess. i. 8; πιστεύειν ἐν τῷ εὖ., Mark 1, 15; συγκα-
κοπαθεῖν τῷ εὐ., 2 Tim. i. 8—Joined with a substantive: 2 Cor. viii. 18, οὗ ὁ ἔπαινος
ἐν τῷ εὐ.; 1 Cor. ix. 18, ἐξουσία ἐν τῷ ed. ; Phil. 1, 5, κοινωνία εἰς τὸ ev. ; cf. 1 Cor. ix. 23,

=. αὐ ον ee

Εὐαγγελίζω. 33 : Εὐαγγελίζω

πάντα ποιῷ διὰ τὸ εὐ. ἵνα συγκοινωνὸς αὐτοῦ γένωμαι. It occurs also, besides, in Acts
xv. 7; Rom. xi. 28; 1 Cor. iv. 15, ix. 18; 2 Tim.i.10; Philem. 13. Not in Luke,
Hebrews, Titus, 2 Peter, Jude, nor in the Gospel or Epistles of John.

Edayyerifo = εὐαγγέλια λέγειν, to bring a joyful message, good news. The active
is unknown in the better Greek writers; rare also in the later ones, Dio Cass. lxi, 13.—
LXX. 1 Sam. xxxi. 9; 2 Sam. xviii. 19, 20—In the N. Τὶ Rev. x. 7, εὐηγγέλισεν τοὺς
ἑαυτοῦ Sovnous τοὺς προφήτας ; xiv. 6, ἔχοντα εὐαγγέλιον... εὐωγγελίσαι ἐπὶ τοὺς (al. τοὺς)
κτλ. Elsewhere in the middle, Aristoph. Eg. 642, λόγους ἀγαθοὺς φέρων, εὐαγγελίσασθαι
πρῶτον ὑμῖν βούλομαι; Theophr. Char. xvii. 5, πρὸς τὸν εὐωγγελιζόμενον ὅτε υἱός σοι
γέγονεν ; Dem., Lucian, Plut.; LXX. 1 Kings i. 42, ἀγαθὰ evayyedicar.—tIn the N. T.
1 Thess, iii. 6, εὐαγγελισαμένου ἡμῖν τὴν πίστιν καὶ τὴν ἀγάπην ὑμῶν καὶ ὅτι K.7.r.; Luke
1, 19, ἀπεστάλην λαλῆσαι πρὸς σὲ καὶ εὐαγγελίσασθαί σοι ταῦτα. Except in these pas-
sages, it is only used by the N. T. writers to denote the New Testament proclamation of
salvation (vid. εὐαγγέλιον); cf. LXX. = W3, Isa. xl. 9, compared with ver. 10; Isa. lii. 7,
ὡς πόδες εὐαγγελιζομένου ἀκοὴν εἰρήνης, ὡς εὐαγγελιζόμενος ἀγαθά; 1xi. 1, εὐαγγελίσασθαι
πτωχοῖς ; Ps, xl. 10, εὐηγγελισάμην δικαιοσύνην ; Heb. iv. 2-6. Cf. also the combination
with κηρύσσειν, διδάσκειν, παρακαλεῖν, μαθητεύειν, Luke iii. 18, viii. 1, ix. 6, compared with
ver. 2, xx. 1; Acts v. 42, xiv. 21—The augment comes after ed... εὐηγγελίζετο, ete.
Cf. Lobeck, Phryn. 269; Winer, 66; Kriiger, sec. 28. 4. 6, 15. 2.

L Middle εὐαγγελέζομαι. (1) With an object of the person or the thing: to publish
something (to some one) as a divine message of salvation. (a) τί τινι. Luke ii. 10,
εὐαγγελίζομαι ὑμῖν χαρὰν μεγάλην (ὅτι ἐτέχθη ὑμῖν σήμερον σωτήρ) ; Luke iv. 43, ταῖς
ἑτέραις πόλεσιν εὐωγγελίσασθαί με δεῖ τὴν βασιλείαν τοῦ θεοῦ; Acts viii. 35, εὐηγγε-
λίσατο αὐτῷ τὸν ᾿Ιησοῦν ; Acts xvii. 18, τὸν ᾿Ιησοῦν καὶ τὴν ἀνάστασιν (αὐτοῖς, Rec., and
Lachm., which Tisch. omits) εὐηγγελίζετο;; 1 Cor. xv. 1, τὸ εὐ. ὃ εὐηγγελισάμην ὑμῖν ; 2 Cor.
xi. 7, τὸ τοῦ θ. εὐ. εὐηγγελισάμην ὑμῖν ; Gal. i. 8, παρ᾽ ὃ εὐηγγελισάμεθα ὑμῖν ; Eph. ii. 17,
εὐηγγελίσατο εἰρήνην ὑμῖν. Instead of the dative of the person, ἐν with the dat., Gal. i 16,
ἵνα εὐωγγελίζωμαι αὐτὸν ἐν τοῖς ἔθνεσιν ; Eph. iii. 8, ἐν τοῖς ἔθνεσιν εὐωγγελίσασθαι τὸ
ἀνεξιχνίαστον πλοῦτος τοῦ Χριστοῦ. (Ὁ) tl. Luke viii. 1, τὴν βασιλείαν τοῦ θεοῦ; Acts
viii. 12, τὰ περὶ τῆς βασιλείας (Tisch. omits τὰ) καὶ τοῦ ὀνόματος ᾿Ιησοῦ Χριστοῦ; Acts
ν. 42, ᾿Ιησοῦν τὸν Χριστόν ; viii. 4, τὸν λόγον (cf. vv. 5,12); xv. 35, τὸν λόγον τοῦ κυρίου ;
x. 36; Rom. x. 15, εἰρήνην, τὰ ἀγαθά (Isa. 111. 7); Gal. i. 23, τὴν πίστιν; Acts-xiv. 15
followed by ace. and inf., εὐαγγελιζόμενοι ὑμᾶς ἀπὸ τούτων τῶν ματαίων ἐπιστρέφειν ἐπὶ
θεὸν ζῶντα. (c) τέ τινα. Acts xiii. 32, ἡμεῖς ὑμᾶς εὐωγγελιζόμεθα τὴν ἐπαγγελίαν K.T.r.;
ef. Alciphr. Zp. iii. 12, ταῦτά σε οὖν εὐαγγελίζομαι; Heliod. Aeth. ii. 10, Εὐαγγελίζομαί
σε τὴν Anpawérns τέλευτήν ; Chrys. Hom. 106, ἔστι δὲ εὐαγγέλιον ἑρμηνεία τοῦ πράγματος
... εὐαγγελίζεται γὰρ ἡμᾶς τὴν πολύμνητον τοῦ σωτῆρος οἰκονομίαν. (2) Without ἃ
thing for its object = ἐο proclaim the divine message of salvation. (a) τινί, Luke iv. 18;
Rom. i 15; 1 Cor. xv. 2; Gal. i. 8, iv. 13; εἰς, 2 Cor. x. 16 (cf. 1 Pet. 1, 25). (8) τινά.

E

Ε ὐαγγελιστής 94 “Ἅγιος

the most intensive construction = by proclaiming the message of salvation, to bring one
into relation to it, to evangelize him. Luke iii. 18; Acts viii. 25, 40, xiv. 21, xvi. 10;
Gal. i 9; 1 Pet. 1. 12, ἃ νῦν ἀνηγγέλη ὑμῖν διὰ τῶν εὐαγγελισαμένων ὑμᾶς ; cf. Euseb. Vit.
Const. iii. 26: τᾶς γυναῖκας εὐαγγελιζόμενος. Cf. Lobeck, Phryn. 268. (c) Used abso-
lutely, Luke ix. 6, xx. 1; Acts xiv. 7; Rom. xv. 20; 1 Cor. i. 17, ix. 16, 18.

II. Passive. (1) With an impersonal subject. Luke xvi. 16, ἡ Bac. τοῦ 0. εὐαγγε-
Aiferae; Gal. 1. 11, τὸ εὐαγγέλιον τὸ εὐαγγελισθὲν ὑπ᾽ ἐμοῦ; 1 Pet. i. 25, τὸ ῥῆμα τὸ
εὐαγγελισθὲν εἰς ὑμᾶς ; iv. 6, νεκροῖς εὐηγγελίσθη. (2) With a personal subject. Matt.
xi. 5, πτωχοὶ εὐωγγέλίζονται (compare Luke iv. 18); Luke vii. 22; Heb. iv. 2, 6.

Εὐαγγελιστής, od, ὁ, only in N. T. and ecclesiastical Greek, proclaimer of the
message of salvation, Acts xxi. 8; Eph. iv. 11; 2 Tim. iv. 5. (“ Heralds of the gospel
history ;” Otto, die geschichtl. Verh. der Pastoralbr. p. 80.) Theodoret’s definition does
not touch the essence of the word: ἐκεῖνοι περιΐοντες ἐκήρυττον ; cf. 2 Tim. iv. 4, 5, ἐπὶ
τοὺς μύθους ἐκτραπήσονται. σὺ δὲ... ἔργον ποίησον εὐαγγελιστοῦ, with Rom. 1. 16;
1 Cor. i, 17; Eph. iv. 11; Jerome, omnis apostolus evangelista, non omnis evangelista
apostolus. In distinction from the προφήτης, the evangelist speaks of the facts of re-
demption, the revelations of God (cf. the combinations κηρύσσειν, διαμαρτύρεσθαι τὸ ev.,
etc., sv. εὐαγγέλιον), the διδάσκαλος about them; the pod. has revelations, Cf. Harless
on Eph. iv. 11. At a subsequent period (Chrys.) the authors of the four Gospels were
so called,

Προευαγγελίξομαει, to proclaim beforehand a joyful message, or something as ἃ
joyful message. Philo, de nomm. mut. p. 1069, ed. Paris, τὸν νεοττὸν οὐχ opas,... τὴν
ἐλπίδα τοῦ πέτεσθαι δυνήσεσθαι προευαγγελιζόμενος ; id. de mund. op. ἢ, ὧν ἡ μὲν (se,
πρωΐα) προευαγγελίζεται μέλλοντα ἥλιον ἀνίσχειν ; Mang., quorum alterum praenunciat
lactum adventum solis orituri. Gal. iii. 8, προευηγγελίσατο (touching the augm., vid. 8.0.
εὐαγγελίζω) τῷ ᾿Αβραάμ = ἐπαγγέλλεσθαι, g.v.; cf. the correspondence between ἐπαγγελία
and εὐαγγέλιον under εὐαγγέλιον, according to which ἐπαγγέλλεσθαι does not materially
differ from προευαγγελιζέσθαι. Bengel says on this passage: Verbwm ad catachresin
accedens suavissime. Abrahamo ante tempora evangelii evangelizatum est. Evangeliwm lege
antiquius. Cf. Gal. iii, 12, 16 sqq.

“Aystos, (a, wv, holy, is the rarest of five synonyms, ἱερός, ὅσιος, σεμνός, ἅγιος,
ἁγνός, which the Greeks had to express the idea of holiness, so far at least as they
knew such an idea. In biblical Greek, on the other hand, of the Old as well as of the
New Testament, it is the only word by which the biblical conception of holiness is
expressed,— that conception which pervades the Bible throughout, which moulds the
whole of divine revelation, and in which, we may say with perfect truth, are centred the
fundamental and leading principles and aims of that revelation. What constitutes the
essence of holiness in the biblical sense is not primarily contained in any of the above

“Α4γιος 35 “Ἅγιος

named synonyms; the conception is of purely biblical growth, and whatever the Greeks
surmised and thought concerning the holiness of Divinity in any sense remotely similar
to that in which Holy Scripture speaks of it, they had not any one distinct word for it,
least of all did they express it by any of the terms in question. For the purpose of
rendering or receiving the biblical conception and its contents, these terms can only come
into consideration or be regarded as designations of God’s holiness in so far as holiness is
that element in the divine nature which lies at the basis of, determines and moulds, the
reverence which is due from man towards God,—therefore in @ purely formal sense. As
Greek of itself did not possess the right word for it, the only term presenting itself as in
any degree appropriate—dy.os—had to be filled and coined afresh with a new meaning ;
and thus ἅγιος is one of the words wherein the radical influence, the transforming and
newly fashioning power of revealed religion, is most clearly shown, Of all the ideas
which, within the world subjected to the influence of Christianity or in the modern lan-
guages, are bound up in the word holy, none are to be found in the ancient tongues, Greek
and Latin, in the terms above named, save those of “the sublime,’ “the consecrated,”
“the venerable.” The main element—the moral—is utterly wanting. Hence it is not
merely a topic of linguistic interest, it is a significant moral phenomenon which here
presents itself to our inquiry.

In order to show, first of all, that the Greeks did not possess the true conception of
holiness, as it more or less fully has penetrated the consciousness of mankind through
revealed religion, we must anticipate, so far as to assert that holiness in the Scripture sense
is a historico-ethical conception. Now, as to the Homeric age, Nigelsbach (Homer. Theol.
i. 12) says: “Holiness, as a constituent element of the Divine viewed in itself, or
only perceived in the intercourse of the gods among themselves, is never mentioned,
Never is there a title given to the Godhead indicating a consciousness similar to that
in which the Bible speaks of the holiness of the true God.” Afterwards, indeed (cf.
Nigelsbach, Nachhomer. Theol. i. 28 sqq.), all moral and ontological perfections are
attributed to the gods (Isocr. xi. 41: ἐγὼ μὲν οὖν ody ὅπως τοὺς θεοὺς ἀλλ᾽ οὐδὲ τοὺς ἐξ
ἐκείνων γεγονότας οὐδεμίας ἡγοῦμαι κακίας μετασχεῖν, ἀλλ᾽ αὐτούς τε πάσας ἔχοντας τὰς
ἀρετὰς φῦναι καὶ τοῖς ἄλλοις τῶν καλλίστων ἐπιτηδευμάτων ἡγεμόνας καὶ διδασκάλους
γεγενῆσθαι. Plato, Rep. ii. 381 C), and the Greek becomes conscious of the holiness of
his deity, principally in that not only does he punish evil outwardly,—it might be
purely for the sake of order and discipline, but inwardly hates evil and blames
the man.” But it does not rest here. Holiness, so far as in these aspects the Greeks
became conscious of it, at once takes up an element which converts it into its direct
opposite, into unholiness. For the νέμεσις, “the re-establishing of the right relation
between God and man,” wherein precisely divine holiness manifests itself, is at once
turned into jealousy against mankind (τὸ θεῖον πᾶν ἐὸν φθονερόν, Herod. i. 32), because
“the deity sees in every extraordinary happiness, in every extraordinary greatness which
falls to the lot of man, even apart from any presumptuousness, an injury to his preroga

“Ἅγιος 36 “Ἅγιος

tive, which he guards with envious jealousy.” And now comes the last step: “a satanic
element is attributed to the deity, and the seducing and deluding of man into sin is ascribed
to him.” In Theogn. 401 a man is spoken of who strives after ἀρετή, because he hopes
for his happiness from it. But—petit dle virtutem ultra quam satis est. The excess
of such striving is to the gods a reason for plunging him into sin. It was beyond
the power of the Greeks to carry out and maintain their presentiments of the holiness
of the Deity even to the remotest approach to the scriptural “Be ye holy, for I am
holy,” to say nothing of carrying it on to the “I am holy, I the Lord, who sanctifieth
you.” We shall see how the scriptural conception of God’s holiness, notwithstanding the
original affinity, is diametrically opposite to all the Greek notions; how, whereas these
very views of holiness exclude from the gods all possibility of love (Nigelsbach, Nach-
homer. Theol, i. 3'7),—so that Aristotle can say, “ the Deity exists not to love, but to be
loved,”—the scriptural conception of holiness unfolds itself only when in closest connec-
tion with divine love, and only thus can it be apprehended. It is, however, important for
us to know that the Greek language offered no single and adequate term whereby to
express that combination of all moral and ontological perfections which Isocrates and
Plato demand for the gods.

None of the words to be considered, ἱερός, ὅσιος, σεμνός, ἅγιος, ἁγνός, have anything
of this fulness of meaning, either etymologically or by usage. It is only as formal desig-
nations of the divine holiness, as we have already said, that they come into consideration,
for the purpose of rendering and receiving the biblical conception; and it is significant
that the rarest of them, ἅγιος, is the very one which biblical Greek takes into its service,
the word which, according to usage, was least affected with the profane spirit, and there-
fore offered the purest vessel for the new contents; whereas the most frequently recurring
word in classical Greek, ἱερός, is almost completely excluded from Scripture use. “Ἅγιος
is so seldom used in classical Greek, “that it never occurs in the Tragedians—that highest
court of appeal for Attic usage—save in one doubtful passage (Aeschylus, Suppl. 858) ;”
see Zezschwitz ; whereas ἱερός is quite unusual in biblical Greek, in the LXX. especially
so rare, that while constantly in the Apocrypha, and, to say the least, often still in the
N. T., the Holy Place is designated τὸ ἱερόν, the LXX. always name it τὸ ἅγιον, τὰ ἅγια
τῶν ἁγίων, ναὸς ἅγιος (this latter in classical Greek = ἱερὸν ἅγιον). See ἱερός. Σεμνός
only is in biblical Greek still rarer than ἱερός. “Ὅσιος, on the contrary, and ὧγνός have a
clearly defined sphere far narrower than in classical Greek. In order to apprehend and
estimate this fact, it will be convenient to represent the worth and import of these terms
in classical usage ; thus we shall find that in fact &yos alone of them all, etymologically
and: by usage, was the first to suit the scriptural “holy,” and that the biblical conception
in its turn, which identified itself with the word, so far outstretched its literal meaning,
that the newly-coined ἅγιος formed the root of a family of words unknown to classical
usage, ἁγιότης, ἁγιωσύνη, ἁγιάζω, ἁγιασμός, ἁγίασμα, ἁγιαστήριον, καθωγιάζειν, whereas it
was in classical Greek simply a single member of the family of words derived from dyos.

ἜΝ §

“Αγιος 37 “Aros

It is first to be remembered that the strictly ceremonial, and therefore religious, terms
for holiness are ἱερός and ἁγνός, and likewise ἅγιος where it occurs; further, that of these
ἁγνός only, and of the two remaining synonyms σεμνός only, are predicated of the gods,
and this, moreover, in a sense and manner which show that holiness in the biblical mean-
ing did not harmonize with the religious conceptions of the Greeks. “Ὅσιος denotes that
which, through divine or human law, custom, usage, is consecrated (becharmed, so to speak),
but it has by no means any distinctively religious import. While in connection, eg., with
δίκαιος it denotes divine right, and δίκαια, human precepts; on the other hand, when used
with ἱερός, it signifies what is set apart as holy by man, “ what is consecrated and sanctioned
by universal law and consent” (Passow),—ge/reit, as is said in old German,—iepés referring
to divine, divinely consecrated things, precepts, etc. In the LXX. it is with happy tact
(see 5.0. ὅσιος) employed to represent the Heb. ὙΠ, for which in the N. T. we have ἅγιος
καὶ ἠγαπημένος ; a few times also = di (Deut. xxix. 19), ὙΠῸ, 1+, On, OYA, but never
for ViI?P.—epvos, from the root σεβ, contains the fundamental idea of reverential dread,
awe-struck reverence (see 8.0. σέβω), and denotes what inspires reverence and awe. It
is predicated of the gods——among the Attics specially of the Eumenides,—and of all
“that belongs to the gods and is sacred to them, of what emanates from them, and other-
wise is under their protection and care” (Passow). Yet in use it denotes, almost even
less than ὅσιος, any specially religious or even ethico-religious conception, and thus is
quite inadequate for the biblical idea of holiness. For it not only stands also “ for what
is humanly venerable, all that by usage, power, or other distinguishing feature is raised in
moral and intellectual dignity above the ordinary” (Passow), but is used, with a purely
external reference, of what is grand, magnificent, tasteful, even fine (eg. dress), that excites
attention = impressive, affecting, sanctimonious (in Eurip.). It does not occur in the
LXX.; in the N. T. in four places only: Phil. iv. 8; 1 Tim. iii. 8, 11; Tit. ii, 2. “Ὅσιος
and σεμνός are both only secondary designations of the religious conception of holiness,
and thus are inappropriate to represent the Scripture conception.

The choice thus remained between the purely religious or ceremonial terms ἱερός, ἅγιος,
and ἁγνός. Of these ἱερός is not only the most frequent, but the most appropriate word
with a Greek to express his notion of holiness, so far as this is expressed in the synonyms
now before us; whereas ἅγιος only now and then expresses a special feature of the ἱερόν,
and ἁγνός soon by usage obtained so one-sided an application and meaning, that it
might have been difficult to recoin it in the requisite way.

‘Iepos is, in its fundamental meaning, a term denoting the outward manifestation of
divine greatness. Connected with the Sanscrit ishiras, vigorous, fresh, blooming, it means
primarily vigorous, mighty, great——a meaning which Curtius traces still in ἱερὸς ἐχθύς, ἱερὴ
is. “During the best period of the Homeric epos, holy must already have been its pre-
vailing signification ; but in particular forms of expression it still retained the older, the
sensuous meaning” (Curtius, p. 358). It is a predicate of all that stands in connection
with the gods or comes from them, or is consecrated to them; but its contents are 90

“Ἅγιος 38 “Αγιος

little defined, that quite generally and in the formal sense it denotes what is divine, θεῖον,
eg. in the combinations Hes. Theogn. 57, Ζεῦς ἱερὸν λέχος els ἀναβαίνων ; II. xi. 84, ἱερὸν
yap ; xi. 194, κνέφας. Cf. Niigelsbach, Homer, Theol. i. 24: “ ἱερά, in ordinary usage, were
not merely things formally consecrated by men to the gods, eg. towns, places; also not
merely things with which are connected moral relations placed under the protection of the
gods,—as in 71. xviii. 504, the ἱερὸς κύκλος of the judges; 71, xvii. 464, the chariot board,
δίφρος, as the place of sacred companionship between the warrior and the charioteer,—
but those things also are called ἱερά which one views as directly and originally the property
of the gods. With this ἱερός we may compare, not indeed δῖος, which, according to Nitzsch
(on Od. i. p. 189), refers to birth and origin, but perhaps θεῖος, which, like divinus, some-
times signifies godlike, extraordinary, as it were supernatural excellence, eg. in θεῖος χορός,
Od. viii. 264, and sometimes expresses the divine origin of a gift or talent; thus, salt is
ealled θεῖον, J7. ix. 214.”

It is particularly to be observed that fepos is never used as an epithet of the gods them-
selves, and is as little employed even in a remotely similar sense of men, as the biblical wp
and its derivatives. For instance, we seek in vain among the derivatives and compounds
of ἑερός for the conception of hallowing, which has attached itself to the biblical term holy.
Sometimes, perhaps, it occurs of men in the same sense,—as in Pind. Pyth. v. 97, kings are
called ἱεροί, because they are under the protection of the gods, and derive their dignity
from the gods (Hom. 7]. ii. 205); Aristoph. Ran. 652, ἱερὸς ἄνθρωπος, of one initiated into
the mysteries; Plut. De 506». daem. 589 D, οἱ τῶν δαιμόνων λόγοι διὰ πάντων φερόμενοι
- μόνοις ἐνηχοῦσι Tots ἀθόρυβον ἦθος καὶ νήνεμον ἔχουσι τὴν ψυχήν" ods δὲ καὶ ἱεροὺς καὶ
δαιμονίους ἀνθρώπους καλοῦμεν ; De def. orac. 2, ἄνδρες ἱεροὶ δύο συνδραμόντες εἰς Δελφούς,
—and it might be regarded as analogous when, in 2 Kings iv. 9, Elisha is called by the
Shunamite woman 47? O78 v8; but this is also the only and not quite perfect analogy
in biblical usage in which Ὁ (only occurring thus again, Ps. evi. 16) is used of individual
persons. In 2 Pet. i. 21, the reading of the Rec. Text, of ἅγιοι θεοῦ ἄνθρωποι (instead of
ἀπὸ θεοῦ avOp.), would be remotely analogous to this use of fepds. In De Alex. fort. i. 10,
Plutarch calls the Indian gymnosophists ἄνδρες ἱεροὶ καὶ αὐτόνομοι ; not because they are τῷ
θεῷ σχολάξοντες, as he describes them further on, but, as the connection with αὐτόνομοι
suggests, in the same sense in which he elsewhere joins ἀνὴρ ἱερὸς καὶ ἄσυλος = inviolable,
Mor. 410 A; Vit. Tib. Graech. 14, 15, 21; ef. Quaest. Rom. 219 B, τὰ ἄσυλα καὶ ἅγια
ἱερά; yet this again is something different from that unapproachableness which the biblical
holy involves, Isa. Ιχν. 5, where the LXX. renders wp by καθαρὸς εἶναι. The ethical
character of the biblical holy is quite foreign to the Greek ἱερός. There is only one
known passage wherein ἱερός, as the predicate of a man, is possibly, as Suidas thinks,
synon. with εὐσεβής, Soph. Oed. Col. 287, ἥκω yap ἱερὸς εὐσεβής te καὶ φέρων ὄνησιν
ἀστοῖς τοῖσδ. Still it seems to me at least doubtful whether even here ἱερός stands in an
ethical sense, and does not rather refer to the divine guidance and conduct of Oedipus.
Plato, De leg. 319 A, νεμεσᾷ yap ὁ θεὸς ὅταν τις Weyn τὸν ἑαυτῷ ὅμοιον ἢ ἐπαινῇ τὸν

Aris $9 “Ἅγιος

ἑαυτῷ ἐναντίως ἔχοντα ἔστι δ᾽ οὗτος ὁ ἀγαθός" μὴ γὰρ τοι οἴου λίθους μὲν εἶναι ἱεροὺς καὶ
ξύλα καὶ ὄρνεα καὶ ὄφεις, ἀνθρώπους δὲ μή" ἀλλὰ πάντων τούτων ἱερώτατόν ἐστιν ἄνθρω-
πος ὁ ἀγαθός, καὶ μιαρωτάτον ὁ πονηρός, proves not only that it was not usual to attribute
ἱερός as a predicate to men, but also that when it was thus used it possessed no ethical
meaning at all. Most widely removed from the ethical meaning is the use of it, to
mention one more instance, in Luen. Macrob. 29, ἱερώτατε Κυίντελλε. Tittm. Syn. N. 7",
in voce ἱερός proprie nihil aliud cogitatur, quam quod res quaedam aut persona Deo sacra
sit, nulla ingenii morumque ratione habita ; imprimis quod sacris inservit.

Of ἅγεος, likewise, it is true that neither is it a predicate of the gods nor is it used of
men. It denotes a quality of the ἱερόν (ze. θεῖον), with which, for the most part, in the
few places where it occurs, it is joined, and it manifestly has more of an ethical character
than ἱερός, because it gives prominence to that side of the ἱερόν which demands from men
conduct characterized by moral reverence and reverential fear, awe-inspiring, reverend. It
often occurs in Herodotus, eg. ii. 41. 3, ᾿Αφροδίτης ἱερὸν ἅγιον ; ii. 44. 1, ἱερὸν Ηρακλέους
ἅγιον ; Xen. Hell. iii. 2. 19, ἔνθα ἣν ᾿Αρτέμιδος ἱερὸν para ἅγιον. Often also in Plutarch,
eg. De tranquil. an. 477 C, ἱερὲν μὲν yap ἁγιώτατον ὁ κόσμος ἐστὶν καὶ θεοπρεπέστατον,
and elsewhere. In the same connection also in Plato, Crit. 110 Ο, ἐν μέσῳ μὲν ἱερὸν ἅγιον
αὐτόθι τῆς te Κλειτοῦς καὶ τοῦ Ποσειδῶνος ἄβατον adeiro. It appears specially to
have been a predicate of temples or places for worship (Plat. Legg. x. 904 D, μετέβαλε
τόπον ἅγιον ὅλον), and indeed, according to Plat. Legg. x. 884, of those places consecrated
to the gods which claimed general reverence; for it occurs in this passage of Plato, not
of private, but only of public sanctuaries: μέγιστα δὲ (se. kaxd)—ai τῶν νέων ἀκολασίαι
τε καὶ ὕβρεις" εἰς μέγιστα δέ, ὅταν εἰς ἱερὰ γίγνωνται, καὶ διαφερόντως αὖ μεγάλα ὅταν εἰς
δημόσια καὶ ἅγια ἢ κατὰ μέρη Kowd—distinguished from ἱερὰ ἴδια, of which dya cannot,
according to this, be properly predicated——The connection of the word with σεμνός also
confirms the meaning laid down, ὥγιος being used to complete or strengthen σεμνός ; Plato,
Sophist. 249 A, σεμνὸν καὶ ἅγιον νοῦν οὐκ ἔχον ; Crit. 51 A, μητρός τε καὶ πατρὸς καὶ τῶν
ἄλλων προγόνων ἁπάντων τιμιώτερόν ἐστι ἡ πατρὶς καὶ σεμνότερον καὶ ἁγιώτερον καὶ ἐν
μείζονι μοίρᾳ καὶ παρὰ θεοῖς καὶ παρ᾽ ἀνθρώπαις. “Αγιος also occurs in Plut. Quaest.
Rom. 290 B, τὰ ἄσυλα καὶ ἅγια ἱερά; Plato, Legg. v. 729 E, πρὸς τοὺς ξένους διανοητέον
ὡς ἁγίωτατα συμβόλαια ὄντας. The important distinction between ὥγιος and ἱερός appears
in Plut. Conviv. v. 682 C, [ot ἐρωτικοὶ καὶ ἀκόλαστοι] τελευτῶντες οὐδὲ τῶν ἁγιωτάτων
ἀπέχεσθαι δύνανται σωμάτων, while the prostituted bodies of the ἱεροδούλοι are called
ἱερὰ σώματα.

If, now, we pass on to examine the etymology of the word, it appears with tolerable,
indeed we might say with full, certainty that ἅγιος signifies what deserves and claims
moral and religious reverence; and this was true originally of ἁγνός also, though in it that
meaning was by use obliterated, so that ἅγιος is the only word left appropriate to denote
a purely religious conception of holiness. That it is akin to the German “hegen, Haag,
Gehege,” is a fanciful rather than a true conjecture, and must decidedly be rejected, accord-

“Ἅγιος 40 “Αγιος

ing to the laws of consonantal change. In Greek it is connected with &yos, ἅξομαι, and
their derivatives; and the consideration of these words, to bring into relief the primary
meaning, is the more indispensable, because Greek lexicographers have hitherto passed
them by rather carelessly. “Afoua:, a rare word, chiefly used in Homer and the Tragg.
(in the pres. and imp. middle, once only in Sophocles in the active), denotes pious dread
and awe of the gods and of parents, consequently piety, and is by Eustathius explained by
σέβομαι (see above, the combination of ἅγιος and σεμνές), Jl. v. 830, μηδ᾽ Geo θοῦρον
“Apna; i. 21, ᾿Απόλλωνα ; Od. ix. 478, ξένους. It is used absolutely in Od. ix. 200,
οὕνεκά μιν σὺν παιδὶ περισχόμεθ᾽ ἠδὲ γυναικὶ ἁξόμενοι' ᾧκει yap ἐν ἄλσεϊ--- ATrodwvos.—
According to latest investigations, ἅγος must not be confounded with ἄγος, a word hitherto
regarded as the Ionic form of &yos. Curtius (p, 155 sqq.) compares with ἄγος (=guilt,
curse) the Sanscrit Agas, offence, and with ὥγος (= consecration, sacrifice; Hesych.: ἅγνισμα
θυσίας) the Sanscrit jag, jagami, sacrificio, colo; jagus, jigam, jagiiam, sacrifice ; the Zend
yaz, “to worship,” “to sacrifice ;’ yazu, “ great,” “exalted.” Accordingly, ἅγιος would be
what is an object of religious or sacrificial reverence. When we no longer identify dyos
with the more frequent ἄγος, we find it occurs very seldom. With the signification
“ sacrifice,” “ propitiatory sacrifice,” it is used in Soph. Fr. 703; Ant. 775, φορβῆς
τοσοῦτον ὡς ἅγος μόνον προθείς, ὅπως μίασμα πᾶσ᾽ ὑπεκφύγῃ πόλις. In Thue. i. 126. 1,
127. 1, 128. 1, 2,135.1, 2. 18. 1, we must read, not ὥγος, but ἄγος ἐλαύνειν =“ to
remove the trespass,” “to expiate.” So also in Plutarch. That the two words must be
distinguished, is clear also from the express direction of the Etym. M. that ayios, with
the signification μιαρός, has the spiritus lenis, according to which, then, the note of the
scholiast on Soph. Qed. R. 656 must be corrected: κατ᾽ εὐφημισμὸν καὶ τὰ μιάσματα ἄγη
λέγεται, καὶ οἱ μιαροὶ ἐναγεῖς καλοῦνται. But at all events it is manifest, from the con-
founding of the two words, that the ideas of a sacrificial process, of religious reverence,
were associated with dyos, and consequently with ἅγιος. If one might even say, without
danger of specializing the conception too much, that ἅγιος denotes what is to be reverenced
by sacrifice or propitiation (see above, Soph. Ant. 775), we should have herein an excellent
starting-point for the choice of this word to express the biblical conception of holiness,
These conceptions must on no account be excluded from the meaning of the word because
they reappear in all the other words which belong to this stem. The derivatives of ἅγιος
are in this connection to be left out of consideration, because (as is above stated and
explained) they belong, without an exception, to biblical and patristic Greek. We have
here only to do with the derivatives of ἅγος : dyifw, ἁγισμός, ἁγιστεύω, ἁγιστεία, ἁγνός,
and the derivatives of this last one. ‘“Ayifw is=to consecrate, eg. altars; to consecrate
sacrifices, 1.6. to offer them ; and the often-used καθαγίξω = to sacrifice, to burn as a sacrifice ;
évayitw, specially of sacrifices to the dead; ἁγισμοὺς ποιεῖν, to bring offerings (Diod. Sic.
iv. 39); ἁγιστεύειν = to perform the holy rites; also ἐφαγιστεύειν. Plat. Legg. vi. 759 D,
ὁ μέλλων καθ᾽ ἱεροὺς νόμους περὶ τὰ θεῖα ἱκανῶς ἁγιστεύειν, where Timaeus explains
ἁγιστεύειν by ἱεροθύτειν. Cf. Dion. Hal. Ant. Rom. i. 40, ἁγιστεύοντες δὲ τὴν ἱερουργίαν

ew ee

OD EE

"Ayus ΄ 41 “Ἅγιος

ἔθεσιν ᾿ Ἑλληνικοῖς. ---- Αγιστεία signifies the cultus, the holy rites accompanying the
sacrifices, the temple service; see Lexicons. ‘Aryvos, a form like σεμνός, δεινός, at first
equivalent to reverenced, consecrated, is an attribute of the gods, and of what is dedicated
or made holy to them—-sacrifices, places of worship, feasts. Concerning the strange transi-
tion of the word to the meaning pure, chaste, unmixed, in which it is then adopted in
biblical usage, see dyvos. For the connection of this word also with acts of worship, we
have not only such combinations as ἁγνῶς καὶ καθαρῶς ἔρδειν τοῖς θεοῖς, Hes. O. 339 ; Soph.
Trach. 257, 60 ἁγνὸς jv =atoned for, but also the derivatives, ἁγνεύειν, which means not
only to be pure, chaste, but also to purify, to expiate, ayvifew, ἅγνισμα, ἁγνισμός, ἀφαγνίζειν,
ἐφαγνίζειν, of sacrificial purification.

From this it is evident that ἅγιος is an exclusively ethico-religious conception, which
is not the case with the other synonyms excepting dyvds, and even in the case of ὧγνός
is not always kept to. Τῇ it does not also attribute to the subject to which it belongs any
moral quality, yet it demands for it not only a religious, but an ethico-religious conduct ;
and for this very reason, this, the rarest of all the terms in question, is the most appro-
priate to take up into itself and to convey the biblical conception of holiness. Narrow
enough, and not yet depreciated, so as not to injure the special religious or historico-
ethical character of the biblical conception, and again, by virtue of its rare use, wide
enough to embrace the essence of biblical holiness, completely new to the view of profane
writers, it has been applied by the LXX. as the almost regular translation of v71?, and
has received such a distinct impress in biblical usage as to form (as already frequently
remarked) the root word of a newly formed series: ἁγιέτης, ἁγιωσύνη, ἁγιάζειν, ἁγιασμός,
ἁγίασμα, ἁγιαστήριον, καθαγιάξειν, representing the Hebrew wp and its derivatives;
whereas of the derivatives of dyos, belonging to classical Greek, only those of ἁγνός
reappear in biblical Greek, answering to the close affinity between ἅγιος and dyvos, as this
appears still more in the derivatives of the latter than in dyv/s itself and its usage. For
completeness’ sake it may further be remarked, that dyvds itself never serves as a transla-
tion of ΟΡ ; this word is rendered only by καθαρός (Num. v. 17) besides ἅγιος ; wap by
καθαρὸν εἶναι, Isa. lxv. 5 ; δοξάζειν, Isa. v. 16 ; Piel, Hiphil, Hithpael = ἁγνίζειν, Josh. iii. 5 ;
Ex. xix. 10; 2 Chron. xxx. 17, ete.; καθαρίζειν, Job i. 5, and also by the explanatory
rendering of it by διαστέλλειν, Josh. xx. 7; παρατάσσειν, Jer. vi. 4 (mapackevdte 2) ;
ἀναβιβάζξειν, Jer. li. 28.

We have now to inquire into the import and range of the biblical conception of
holiness which, transferred to ἅγιος by the LXX., established its authority in the hitherto
profane sphere by the N. T. announcement of salvation. There is a certain difference
between O. and N, T. usage, not affecting the import of the word, but arising out of the
historical relations of N. T. revelation to the O. T, The N. T. does not introduce what
is actually new, it simply adopts a conception clearly and definitely expressed in the
O. T.; but the thing itself which corresponds to the word is realized in the N. T, The
difficulty of clearly bringing out, not one side nor a few aspects only of the conception, but

F

“Ἅγιος 42 “Ἅγιος

its complete fulness, and the various opinions entertained on the subject which are least
of all settled by the latest attempt (that of Diestel) to define holy as a relative conception,
demand yet a fuller investigation.

First, it is to be noted that holiness is predicated (besides God) of those men and
things only which either God has appropriated as His own, or have been dedicated to Him
by men. Now, as this predicate is applied to other subjects besides God only in a secondary
and derived manner, on account of certain relations in which they stand to Him (as is
expressly stated in Deut. xxviii. 9, 10: “Jehovah shall establish thee an holy people to
Himself, as He hath sworn unto thee,...and all the people of the earth shall see that the ,
name of Jehovah is named upon thee”), it is self-evident that the predicate of holiness
does not in a formal sense express the establishment of such relations, but that the men
and things in question themselves and in their degree participate in the divine holiness,
and embody and manifest it. The question therefore arises first and foremost, What do
we express concerning God when we predicate holiness of Him ?

Etymologically, the signification of ¥17P is not free from doubt. “The most probable
view is, that the verbal stem wp, which is akin to won (as 2 ὺρ to 3¥n, ASP to AYN, INP to
yn, etc.), comes from the root v4, from which also xv springs, which primarily signifies
enituit, to break forth shiningly” (Oehler, in Herzog’s R.-Encyk. xix. 618). Hofmann,
on the contrary, finds (Schriftbeweis, i. 82) that ΕὟΡ “means what is out of the common
course, beyond the common order of things,” so that the affinity between the roots wan
and wp answers to the affinity of their meaning; “both denote that which is different :
the former, different from what has been ; the latter, different from the common.” The word,
however, thus, in the face of the psychological laws of language, obtains a purely formal
abstract meaning, and the rich contents of the conception which it expresses would appear
only after a very careful reflection upon the difference between vitp and Sin; indeed, by
the explanation God is the Holy One, “as He is the absolutely separate self-contained
Being who, in contrast with the world to which He does not belong, is in His supra-
mundane essence the self-existent one,” we express in a purely negative way a formal
relation between God and the world, and in reality it is only asserted that holiness is the
negation of all relation between God and the world. Besides, it will appear that the
signification to separate, belongs to wp only in a derived manner.

We must try to discover the essence of holiness, from the connection in which the
word occurs, and from its historical usage. It is mentioned for the first time when God’s
presence among the people chosen and prepared for Him begins, and when an historical
relation of communion takes the place of what had till then been only individual inter-
course. wp does not occur in Genesis, nor its derivatives, except in chap. ii. 3. We
first meet with it in Ex. iii. 5, in the account of God's appearing to Moses in the burning
bush which was not consumed, wherein is presented to us a perfect and unique symbol of
the holiness of God in Israel. Next,—apart from Ex. xii. 16, xiii. 2—in Ex. xv. we
find, with reference to the deliverance wrought by God for His people, the first. express

ee ΣΝ

“Ἅγιος 48 “Ἅγιος

emphasizing of God’s holiness, ver. 11: “Who is like unto Thee among the gods, Ὁ
Jehovah ? who is like unto Thee, glorious in holiness, fearful in praises, doing wonders ?”
Ver. 13: “Thou hast in Thy mercy led forth the people whom Thou hast redeemed:
Thou hast led them by Thy power to the dwelling of Thy holiness.” Ver. 17: “Thou
shalt bring them in, and plant them in the mountain of Thy inheritance, in the place
which Thou hast prepared for Thy dwelling, Jehovah ; in the holy place, O Lord, that Thy
hands have prepared. Jehovah shall be king for ever and ever.” God’s first great
redemptive act for Israel—their marvellous deliverance out of Egypt—had been accom-
plished ; God’s holiness had been displayed in His judgments upon Egypt, while in Israel
His grace was experienced, and had unfolded itself in the sovereign rule of Jehovah, the
covenant God. This twofold proof of God’s holiness—in judgment and in redemption—
continually meets us. Henceforward God in His holiness is present among His people,
and the place of His presence is His sanctuary, and there was Israel’s dwelling to be
(ef. Isa. xiv. 10). God’s holiness, accordingly, must manifest itself in and upon Israel ;
Israel must participate in it. “Ye shall be holy, for I am holy,” is henceforward the
keynote and the norm of the union subsisting between God and His people; so that the
“T am holy” is explained, “I am holy, Jehovah, who sanctifieth you,” Lev. xxi. 8; Ex.
xxxi. 18.

The holiness of God, which at first manifested itself thus in gracious or retributive
operations of power, conditions and brings about the holiness of His people ; for it appears
as the principle of the covenant made between Him and them, unfolding itself alike in their
divinely-given laws and in their heavenly guidance. In the ordainments of national life
summed up in the Decalogue and the ceremonial law, and indeed of their entire moral
and religious life, we find this principle: “Ye shall be holy, for I am holy,” Lev. xix. 2
sqq., xx. 8 sqq. God’s holiness and the place where He dwells demand, and at the same
time render possible, an atonement, Lev. xvi. 16, 33, Num. viii. 19, which can be effected
only in the sanctuary, Lev. xvi. 17, 27; and it is of the greatest importance, in order to a
right conception of holiness, to observe how this religious and ceremonial life, whose
central point is atonement, reflects this principle in the language also—the holiness of
God, and the sanctifying both of God and of what belongs to Him, specially of His
people. We need only call to mind the continual recurrence of the words “holy place,”
“to make holy,” “to sanctify myself,’ in the language of their religious life. It thus
appears how fully righteousness—the requirement and goal of the law, both of the
Decalogue, and of the ceremonial law for the vindication and carrying out of the Decalogue
—is the necessary correlative of holiness. :

But abiding only by the truth, that God’s holiness conditions the sanctification of the
moral and religious life of His people, we should arrive at a conception of it which at
bottom coincides with righteousness, and the manner God’s holiness elsewhere is spoken
of would remain inexplicable. It is of the highest importance to hold fast also by the
truth that God’s holiness brings about the holiness of His elect people; how the “I

“Αγιος 44 “Ἅγιος

am holy” becomes at once “I am holy, Jehovah, who sanctifieth you.” God’s holiness
leads on to the sanctifying of His people. Hereupon we have the expression of God’s
holiness in His guidance of the people and in the historical progress of the revelation,
Of great weight here are the statements of Ezek. xx. 41, 44, xxviii. 22, 25, xxxvi. 23,
24 sqq., xxxvii. 26 sqq., xxxix. 7, 25, xxxviii. 16. By judgment, as by redemption and
cleansing from sin, God sanctifies Himself and His name, which Israel has profaned by
their sins, and taken away its holiness before the nations; and in like manner He
sanctifies Himself by acts of judgment upon the enemies of Israel, who have inflicted
punishment upon the people and have despised God on account of them; and the result of
this self-revelation of God is : “1 will magnify myself, and sanctify myself; I will be known
in the eyes of many nations; and they shall know that I am Jehovah,’ Ezek, xxxviii. 23.
The self-manifestation of God in the leadings and history of His people in preparing a
way for and bringing about their ultimate salvation, is a manifestation of His holiness,
asserted alike in the punishment of sin and in the cleansing from guilt and sin inseparably
connected with redemption, Ezek. xxxvi. 23, 25-27, 29-33. Of special significance here
is the designation of God as Nye vi7P, often in Isaiah, and 2 Kings xix. 22; Ps. Ixxviii.
41, Ixxxix. 19; Jer. 1. 29, li. 5; οὗ Ezek. xxxix. 7: aera wimp. God is the Holy One of
Israel in His acts of deliverance wrought for Israel, to which the manifestation of judg-
ment is the necessary set-off, while the free revelation of holiness aims at redemption,
Ps, lxxviii. 42 sqq. He is holy in His electing love, Isa. xlix. 7, MP fox: We Ain yyod
TIN sk", Lev. xx. 21; and as such He appropriates the name 583, which in Isa. xli.
14, xliii. 3, 14, xlvii. 4, xlviii, 17, xlix. 7, liv. 5, lv. 5, is parallel with the ose wp,
so that the one logically follows from the other. He is the refuge of the lost, Isa. xvii. 7.
Here, again, God’s holiness is the essential element of His self-revelation to Israel, and
indeed of the revelation of salvation as the final goal of this self-manifestation ; cf. Isa.
liv. 5: “Thy Saviour the Holy One of Israel; the God of the whole earth shall He
be called.” “ Great is the Holy One of Israel,” shall it be said in the day of redemption,
Isa, xii. 6. (The following are the places in Isaiah where >8} WIP occurs: Isa. i. 4,
v. 19, 24, x. 17, 20, xii. 6, xvii. 7, xxix. 19, 23, xxx. 11, 12, 15, xxxi. 1, xxxvii. 23,
ΧΙ, 14, 16, 20, xliii. 3, 14, 15, xlv. 11, xlvii. 4, xlviii. 17, xlix. 7, liv. 5, lv. 5, lx. 14)
The holiness of God in this its significance meets us in that primary saving act, the
deliverance of Israel out of Egypt (Ex. xv.; cf. Num. xx. 12, 13; Josh. iii 5); it appears
in the election, deliverance, and gracious guidance of Israel ; and this meaning must be Saith-
Sully received, and must not be defiled through unbelief, Num. xxvii. 14; Deut. xxxii. 51.
This is very important : faith on man’s part must answer to the holiness of God; an uncon-
ditioned reliance not on mere power, but upon the power of love, the grace of God.
Mention is made of this just in the same way in the Psalms and elsewhere. Redemption
proceeds from the sanctuary, from the holiness of God, Ps. xx. 3, Ixxvii. 14 564. (cf. 188:
Ixv. 25), evi. 47, xeviii. 1, cii. 20, ciii. 1, ev. 8, 42, exlv. 21, xxii, 4,5; Jonah ii. 5, 8.
Prayer and praise alike mention God’s holiness, 2 Chron. xxx. 27; 1 Chron. xvi. 10; Ps,

“Αγιος 45 “Αγιος

xxx. 5, xevii. 12; and the answer to prayer is based upon this, Ps. xxviii. 2, iii. 5, xx. 7;
ef. Ps. xxxiii. 21: “we have trusted in His holy name.” Isa. x. 20. God swears by
His holiness when He would assure us of His redeeming love and the final accomplish-
ment of His saving promise, Ps. lxxxix. 36, lx. 8, eviii. 8. God’s holiness will not suffer
Israel to be destroyed, Hos. xi. 9; ef. Isa. lvii. 15; Ezek. xx. 9, according to which last-
named passage God spared and did not destroy Israel, that His name might not be
polluted among the heathen; and yet Israel was not suffered to go unpunished, vv. 14 sqq.
—1 Kings ix. 3-7 ; 2 Chron. vii. 16, 20: “I have sanctified this house; mine eyes and
mine heart shall be there perpetually.” The antithesis to sanctification is rejection, and
therefore God’s holiness is revealed in His election; Lev. xx. 26: “Ye shall be holy unto
me: for I Jehovah am holy, and have severed you from the nations, that ye should be
mine.” Cf. also Isa. xliii, 28, xlix. 7; Jonah ii. 5. We may also compare such passages
as 1 Sam. ii. 2; Isa. 111. 10; Zech. ii. 17; Ps. Ixviii. 6; Isa. lxii. 12. In a word, God is
holy in His electing love, as the God of grace and of redemption.

Now it would be as unjust and one-sided absolutely to identify God’s holiness with
His grace or redeeming love (Menken)—thus neglecting the connection of redemption
with election—as it is to make, according to the popular view, the holiness of God
dependent upon its connection with the law, and thus, if not wholly to identify it with
His righteousness, yet to regard it as nothing else than the principle on which righteous-
ness is based. It must be taken for granted that the holiness of God is not only the
principle of the Decalogue, but of the ceremonial law, and thus also of the atonement.
But it is just here that we have the point of union between these two manifestations of
the divine holiness. God’s holiness, which not only gives, but itself constitutes, the law
for Israel, at the same time provides redemption ; it extends to both, for it reveals itself
as the principle of that atonement, wherein the removal and punishment of sin and
saving and bliss-giving love are alike realized. All revelations of mercy are made in
the Holy Place, the place of atonement; cf. Ps. xx. 3. By the law, the Decalogue and the
ceremonial law (concerning their inner unity, see νόμος), God prepares Israel to be His
possession and His sanctuary, that He may show them His grace; cf. Num. viii. 19.
God’s holiness, which has been and is still to be revealed so gloriously in the redemption
of Israel, conditions and effects the cleansing of the people from sin, Ezek. xxxvi. 23 sqq.,
for it stands in most decisive antagonism to every sinful thing, which it must either judge
or in some other way remove; cf. the significant passage Isa. vi, where not only the
prophet’s conviction of sin, but his cleansing likewise, is derived from the holiness of
God. It only needs an occasion to convert the saving revelation of God’s holiness into
its opposite; Isa. x. 17: “The light of Israel shall be for a fire, and His Holy One for a
flame ;” cf. ver. 20: “ The remnant of Israel, and such as are escaped,... shall stay upon the
Lord, the Holy One of Israel.” It is the same holy God who punishes Israel for their
sin, and who yet spares and delivers them from judgment, and in both ways displays
alike the holiness of His name, Ezek. xxxix. 21 sqq. God’s holiness. is manifest, there-

᾿Αγιος 40 “Ἅγιος

fore, as fully in judgment as in redemption ; cf. Jer.xxv. 30; Μίο. 1. 2; Hab. ii. 20; Josb.
xxiv. 19; Lev. x. 3; so that in Isa. v. 16 we read, Mp2 071} Dx) Davina Nixay nim ma
npwy2, We must, however, take care not to regard judgment as the chief and primary
outcome of holiness; because the revelation of holiness belongs properly to the history of
redemption, holiness is here displayed in its fulness. According to Ps. xcix. 3, as all
that Israel would say of the name of God is summed up in the words “ He is holy,” cf.
vv. 5, 9; this holiness itself was known above all things in this, “He is a God who
forgave Israel, and an avenger of their deeds,” ver. 8. Corresponding to this is the
relation of man to God's holiness. Man trusts His holy name, and thereby hallows it,
Ts. xxxiii. 21, Isa. x. 20; he dishonours it by unbelief, Num. xxvii. 14, Deut. xxxii.
51; at the same time he hallows it by fear, Isa. xxix. 23, viii. 13, cf. also Ex. xv. 11,
Ps. xcix. 3, exi. 5, 9, Prov. ix.10; and must not defile it by sin. Man’s true relation-
ship to God’s holiness accordingly is that blending of fear and trust which we find in
Holy Scripture throughout, eg. Ps. exxx. 4; Rom. xi. 22; Phil. ii, 12,13; 1 Pet. i
17, ete.

From all this it is clear that God's holiness is the fundamental and moulding prin-
ciple of the whole revelation of redemption in all its elements, and that the history of
redemption, as a whole, can be understood only from the standpoint of divine holiness.
We must now endeavour, by arranging the several elements, to determine the essence
of holiness so as logically to discover its meaning,

As God’s holiness is man’s law, it excludes all communion of sinful man with Him
(Isa. vi.; Josh. xxiv. 19; 1 Sam. vi 20 ; Ex. xix, 22; Num. iv. 15, 20; cf. Isa. Ixv. 5).
It does not exclude man’s fellowship with God in and by itself, just because this is the law
for man. We might almost more correctly say it demands this fellowship. Now the fact
that fellowship between God and man is realized only in the form of the election, tending
to pardon and redemption, corresponds with this exclusive significance of holiness; election
answers to the exclusion, and thus God’s holiness historically appears in the election of
His people, in His guidance of them from their deliverance from Egypt, onwards to that
redemption which is intended for the whole world, based upon pardon and atonement.
Corresponding with that turning-point in history, begun by the deliverance from Egypt,
according to its import as explained by St. Paul, Gal. iii. 19 sq. (see μεσέτης), is the fact
that God’s holiness there for the first time in its full meaning appears in history, and finds
expression in the law, in the regulations of life, and the regulations of worship. It
must be borne in mind, however, that knowledge of this holiness to a certain extent—a
natural knowledge, if we may so say, and conformable with the infancy of the race—was
possessed before, and was always to be found wherever there was any knowledge of God.
The first mention of holiness, therefore (Ex. iii. 5), is not as of something unknown and
new. But “that great sight, the burning bush unconsumed,” was a perfect symbol of
God’s holiness as it was now in a special manner to be revealed to Israel, the nation of a
final and historical vocation; οἵ, Isa. x. 17, vi 4 sqq. Opposition to sin is the first

—_—

“Ἅγιος 47 “Ἅγιος

impression which man receives of God’s holiness ; this opposition to sin appears as positive
in the progress of the history, whereas in the mere form of rejection it would appear as
negative opposition, and as identical with judging righteousness. Exclusion, election,
cleansing, redemption,—these are the four forms in which God’s holiness appears in the
sphere of humanity ; and we may say that God’s holiness signifies His opposition to sin
manifesting utself in atonement and redemption or in judgment. Or as holiness, so far as
it is embodied in law, must be the highest moral perfection, we may say, taking enituit as
the primary meaning of wp, holiness is the perfect purity of God, which in and for
itself excludes all fellowship with the world, and can only establish a relationship of free
electing love, whereby it asserts itself in the sanctification of God’s people, their cleansing
and redemption; therefore, “the purity of God manifesting itself in atonement and
redemption, and correspondingly in judgment.” This primary conception of purity is
supported especially by the strongly expressed connection of both conceptions in the
N. T., eg. 2 Tim. ii. 21; 2 Cor. vii. 1; Eph. v. 26; Heb. ix. 13,14; 1 Thess. iv. 7.
By this view all the above elements are done justice to; holiness asserts itself in judging
righteousness, and in electing, purifying, and redeeming love, and thus it appears in reality
as the impelling and formative principle of the revelation and history of redemption, with-
out a knowledge of which an understanding of the revelation is impossible, and by the per-
ception of which it is seen in its full clear light. We thus also see the close connection
subsisting between holiness and righteousness, and the parallelism between holiness and
glory, Isa. vi. 1; see Sofa. “God is light;” this is a significant and exhaustive N, T.
phrase for God’s holiness, 1 John i. 5.

Since, therefore, God’s holiness becomes historically manifest in sanctification, we see
how in what sense that is called holy, or sanctified, which God by electing love appro-
priates to Himself, viz. so far as, by this elective appropriation, God’s holiness—His love
excluding sin, or taking it away—is to be shown therein, or so far as the chosen object is
received into saving fellowship with the pure God; see Isa. iv. 3,4. It makes no dif-
ference whether it be the children of Israel, the Sabbath, the temple, the priesthood, that
are called holy; in every relation of communion based upon election, the object of the
election participates according to its degree in the holiness. Even the 077 may be called
holy or sanctified, Lev. xxvii. 28; not, indeed, because the excluding element of God's

holiness is manifest therein, but so far as it is separated from all fellowship with man

either by God or for God; see ἀνάθεμα. It is important here to observe, that when God
gives over to judgment, or rejects what before He had chosen (see ἐκλέγειν), holiness is
withdrawn from it, Isa. xliii. 28; cf. Jonah ii. 5; 2 Chron. vii. 20. Though the attribute
of holiness on the part of the creature does not in and for itself indicate any moral
quality, still in the issue it becomes so, because it is based upon sanctification, which

cannot be conceived of without purification and cleansing, Ex. xix. 22; Num. xvii. 2;

Isa. iv. 3,4; 2 Chron, xxx. 15,17; Num. vi. 11; 2 Chron. xxix. 5, 6; Lev. viii. 15,
xvi, 19, xi. 44,45. Cf. Ps. xv. 1 sqq,

Αγιος 48 “Ayios

In like manner, what men dedicate to God, and thus associate with Him, or set apart
for Him, becomes holy, because herein also God’s excluding and re-electing holiness
becomes manifest. Thus the first-born is sanctified, Ex. xiii. 2, Num. iii. 13, viii. 16, 17,
Deut. xv. 19; the cities of refuge, Josh. xx. 7; and whatever was dedicated to God,
Lev. xxvii. 15, 16, 19 (as distinct from 5x3), Ex. xxviii. 38, Ezra viii. 28, 2 Chron.
xxix. 19. When men dedicate themselves or others to the Lord, they do it by sacrifice
and purifying, by cleansing and atonement, 2 Chron. xxix. 19; Job i. 5; Ex. xix. 10 sqq.

It is further to be observed, that when men sanctify that which is God’s—His name,
for instance-—they do not attribute anything special, but they use it and value it in con-
formity with God’s holiness by faith and fear, and by sin and unbelief they defile it ; see
ἁγιάζω.

Thus it is clear that sanctification, whether it proceeds from God or man, always
implies a setting apart as a necessary antecedent or consequent of the act (cf. Lev. xx. 26) ;
but to suppose that setting apart and sanctifying are one and the same thing, would
involve a weakening of the conception of sanctification and holiness, and the fulness of
meaning belonging to the word in the history of redemption would have to be traced back
to a primary conception which tells next to nothing, without establishing anything but a
very loose logical connection. Cf. 1 Chron. xxiii, 13: iwapn> pas 273. In the few
places where to sanctify means simply to set apart, eg. Jer. xii. 3, Lev. xx. 26, the signi-
fication is a derived one, and, withal, not merely = ἐο set apart, but = to set apart for God.
For this supposed root conception of setting apart we should not appeal to the rare
expression none wap, Jer. vi. 4, 11. 27, 28, Joel iv. 9, Mic. iii. 5,—mnot to mention
Dw wap, Joel i. 14,—because even in the classics a war undertaken under the protection
and leadership of the gods was considered a holy war, and was regarded as a divine
judgment ; ef. ἱερὸς δίφρος, Hom. 7]. xvii. 464. Nor does it tell for the meaning “ setting
apart” as the root meaning of wp, that the conception of polluting is expressed by $$n =
to loosen, to abandon, and that Sh is the antithesis to Wp. ὉΠ certainly denotes what is
open to unhindered and universal use, what is free to every one, but it never stands alone
with this meaning. In the few places where it occurs, it is always in contrast with WP,
and it is by virtue of this contrast that it has its special meaning, Lev. x. 10; 1 Sam.
xxi, 5,6; Ezek. xxii. 26, xlii, 20, xliv. 23, xlviii. 15. We cannot say: because ὁπ
denotes what is unhindered and common to all, therefore &> means the special, separated,
set apart; but we must argue: because what is holy includes the notion of separation and
exclusion, its opposite is expressed by ὅπ. This is evident if we ask why 55n denotes
the opposite of wp. If it were because the primary meaning of wp were selection or
separation, this would also be the primary meaning of M2 (Ps. lxxxix. 35, lv. 21; Mal.
ii, 10), 7269 (Lam. ii. 2), DID (Jer. xxxi. 5; Deut. xxii. 6, xx. 6, xxviii. 30), with which
on is likewise joined as a technical term ; whereas in all these cases limitation or separa-
tion is not the primary conception of the object, but is simply an inference implied in the
case itself; cf. Lev. xix. 29: “Thou shalt not abandon (bn) thy daughter to whoredom,”

νΥ

“Ἅγιος 49 “Ἅγιος

bn means primarily “to bore through,” “to make a hole through,” “to open,” “to tear
asunder,” “to abandon,” anything that hitherto has enjoyed some protection or estimation,
or has been closed up; to dissolve a position which hitherto had been maintained and
respected ; eg. PW, Jer. xvi. 18; Isa. xlvii. 6, TNE DIAM ‘No wPeN; Ezek. xxviii. 16,
pbs 12 abn ; Num. xxx. 3, 131 bn x, “he shall not break his word.” It stands in
antithesis to the esteem with which anything is to be treated, and is parallel with yx,
ma, and other words = “to despise ;” cf. Ps. Ixxxix. 32, Mov wd ‘niyios DM ‘DPNTON ;
Jer. xvi. 18 ; Ezek. xxii. 8 ; Zeph. iii. 4; Isa. xxiii. 9; Ezek. xx. 16,24. What is holy
becomes specially the object of such treatment, because it demands the highest and most
earnest respect (cf. Ex. iii. 5; Josh. v. 15; Isa. Ixv. 5), God abandoning and rejecting
what before He had specially chosen and sanctified (Isa. xxiii. 9; Ps. Ixxxix. 35; Isa.
xliii, 28; Ezek. xxviii. 16, etc.), or men despising or abandoning to disesteem what God
has sanctified, or God’s own holiness, His name, or the like; cf. Lev. xxi. 12, 15; Num.
xviii. 22. This only is evident from this contrast, as we already otherwise know,
that holiness and exclusion therefrom are not identical conceptions, but that exclusion and
inaccessibleness, separation and setting apart, pertain to what is holy. Thus 5h, in
common usage, signifies the κοινόν, not in and for itself, but so far only as it is not
included within the sphere of sanctification ; it everywhere includes the idea of what is
unsanctified, and accordingly the LXX. never render it by κοινός, but, in harmony with
Greek usage, by βέβηλος, though thus injustice is done to the biblical view. For though
the contrast between Sh and I> determined the entire Jewish estimate of things, what
was not devoted to the gods among the Greeks was not always called βέβηλον ; so that,
in the language of Israelitish life and of the N. T., κοινός gradually took the place of the
βέβηλος of the LXX., and received that moral tinge to which those modern languages,
influenced by Christianity, owe the moral import of the meaning of the word “ common.”
Sh does not signify what is κοινόν in and for itself, but κοινόν theocratically estimated ;
ef. Acts xxi. 28, κεκοίνωκεν τὸν ἅγιον τόπον τοῦτον, with the passage from Plato above
cited, Leggy. x. 884, εἰς δημόσια ἅγια ἢ κατὰ μέρη κοινά (see κοινός). Accordingly, the
antithesis between ὥγιος and κοινός, YIP and 5h, at first only natural, became moral; and
the antithesis between ὙΠ and 80 is closely allied thereto, Lev. x. 10; Ezek. xxii. 26,
xliv. 23; Heb. ix. 13, τοὺς κεκοινωμένους ἁγιάζει πρὸς καθαρότητα. What is unsancti-
fied we may say becomes virtually unholy.

_ These are the main features of the O. T. conception of holiness, which appear also in
the N. T., only divested of its limitation to Israel. Cf. Ps. xcix., “the earthly echo of
the seraphic 7’rishagion” (Delitzsch) contains the same conception of holiness.

“Ἅγιος, in the N. T., is used (I.) of God and the Spirit of God. It may seem strange
that holiness is so seldom predicated of God in the N. T. Besides the quotation in
Rev. iv. 8 of the Zrishagion of Isa. vi. 3, which does not appear expressly as a quota-
tion, and of Lev. xi. 44, xix. 2, in 1 Pet. i, 15,16, κατὰ τὸν καλέσαντα ὑμᾶς ἅγιον καὶ
αὐτοὶ ἅγιοι " πάσῃ ἀναστροφῇ γενήθητε, διότε γέγραπται ὅτι ἅγιοι ἔσεσθε ὅτι ἐγὼ

“Αγιος δ0 “Ἅγιος

ἅγιος, and of Ps. xcix. 8, cxi. 9, ἴῃ the song of the Virgin, Luke i. 49, ἐποίησέν μοι
μεγαλεῖα ὁ δυνατὸς, καὶ ἅγιον τὸ ὄνομα αὐτοῦ, καὶ τὸ ἔλεος αὐτοῦ εἰς γενεὰς x.7.d. (cf. Ps.
Ixxvii. 14, 15, xeviii, 1; Ex. xv. 11; Josh. iii, 5), it occurs im St. John’s writings only,
John xvii. 11, πάτερ ἅγιε, τήρησον αὐτοὺς ἐν τῷ ὀνόματί σου; Rev. vi. 10, ἕως πότε, ὁ
δεσπότης ὁ ἅγιος καὶ ἀλήθινος κιτλ.; 1 John ii. 20, χρίσμα ἔχετε ἀπὸ τοῦ ἁγίου.
(Stier [Reden Jesu, v. 420, Eng. trans, vi. 468] sees in the πάτερ ἅγιε of John xvii. 11,
“the concentration of the O. and N. T. expressions into one new phrase, uniting as
synonymous (7) the deepest word of the past revelation with that now revealed.”) But
to conclude from this fact that God’s holiness disappears in the N. T. (Diestel) would be
extremely hasty and incorrect, and especially would overlook the difference between the
O. and N. T. manifestations of holiness. For, apart from the fact that sanctification
proceeding from God occupies so important a place in the N. T. (see under 11.), it is a
significant fact, and one that completely corresponds to the fulness of God unfolded for
the first time in the N. T., that holiness is in the N. Τὶ κατ᾽ ἐξ. the predicate of the
Spirit of God, not only as He is the bearer and mediator of the revelation at every stage,
but also as He has appeared amongst mankind as a new divine principle of life; ef.
ἀνακαίνωσις Tv. ay., Tit. 111, δ; ἁγιασμός πνεύματος, 2 Thess. ii. 13; 1 Pet. i 2. While
in the Ο, T. the Spirit of God is called the Holy Spirit only in Ps. li. 13, Isa. lxiii. 10, 11,
the expression τὸ πνεῦμα ἅγιον runs throughout the N.T. as the designation of the Spirit ;
and this is perfectly in harmony with the presence of God, whose holiness is the
hallowing of His people, being now realized in the Holy Ghost. For the essence of God
is concentrated in His Spirit (1 Cor. ii. 11), and hence through Him all revelations also
are made. Holiness, therefore, being the characteristic element of God’s essence in His
revelation, is specially appropriate to the Spirit of God; Matt. i. 18, 20, iii, 11, xii. 32,
xxviii, 19; Mark i, 8, iii, 29, xii. 36, xiii, 11; Luke i 15, 35, 41, 67, etc.; and this
may possibly be decisive for the understanding of what Christ says concerning the sin
against the Holy Ghost in Matt. xii. 32 and the parallel passages.

(II.) Of men and things occupying the relation to God which is conditioned and
brought about by His holiness, whether it be that God has chosen them for His service,
as instruments of His work, or that God’s holiness has sanctified them and taken them
into the fellowship of the redeeming God, the God of salvation. Hence connected with
ἐκλεκτός and ἠγαπημένος, Col. iii. 12; cf. Luke xxiii. 35, ix. 35; Mark i. 24; Eph. i. 4.
As an epithet, it stands joined with ἀνήρ, in Mark vi. 20, of John the Baptist, by the
side of δίκαιος (cf. 2 Kings iv. 9); of the προφήται, Luke i. 70, Acts iii. 21; ἀπόστολοι,
Eph. iii. 5, 2 Pet. i 21, Rec., ἅγιον θεοῦ ἄνθρωποι (in place of ἀπὸ θεοῦ ἄνθρωποι, in
order to designate the persons in question, partly, generally, according to their fellowship
with the holy God (Mark vi. 20), and partly as servants of the saving purpose based
on divine holiness and unfolding itself therein, by virtue of which relation they are on
their part chosen vessels of the divine holiness. Thus Christ is called κατ᾽ é&,...0
ἅγιος τοῦ θεοῦ, Mark i. 24, Luke iv. 34, John vi. 69 ; cf. Acts iii. 14, 6 ἅγιος καὶ δίκαιος;

“Ἅγιος 51 “Ἅγιος

iv. 30, ὁ ἅγιος παῖς σου ᾿Ιησοῦς, as in the O. T. the high priest is called in Ps. evi. 10,
nim winp. ΟΥ PM, Deut. xxxiii. 8, Ps. xvi. 10; see 8.0. ὅσιος, In the same or an
analogous sense, ἅγιος is also an epithet of κλῆσις, 2 Tim. i. 9; διαθήκη, Luke i. 72;
γραφαί, Rom. i. 2; νόμος, ἐντολή, Rom. vii. 12, 2. Pet. ii. 21 ; τόπος, Acts xxi. 28, Matt.
xxiv. 15, and elsewhere. As God’s holiness becomes sanctification, and believers are
received into the fellowship of the redeeming God (not simply, in general, into fellowship
with God), the predicate ἅγιος is suitable of them also, seeing that it expresses the special
grace which they experience who are in the fellowship and possession of the N. Τὶ salva-
tion ; cf. ἁγιάζειν.

Significant, and in keeping with the meaning which we have found to belong to the
conception of holiness, is the combination ἅγιον καὶ πιστοί, Eph. i. 1, Col. 1. 2; cf. Rev.
xiii. 10, ὧδέ ἐστιν ἡ ὑπομονὴ καὶ ἡ πίστις τῶν ἁγίων ; and also the above-mentioned
combination with ἐκλεκτοί and ἠγαπημένοι, Col. iii. 12, Eph. i 4; κλητοὶ ἅγιοι, 1 Cor.
1. 2, Rom.i. 7. That it has to do with what those thus designated have experienced or
are experiencing, is clear from Rev. xx. 6, μακάριος καὶ ἅγιος ὁ ἔχων μέρος ἐν TH ἀναστάσει
τῇ πρώτῃ. Cf. 1 Pet. ii. 5, ἱεράτευμα ἅγιον; ver. 9, ἔθνος ἅγιον; Eph. 11. 19, συμπολῖται
τῶν ἁγίων; 2 Thess. ii. 13, εἵλατο ὑμᾶς ὁ θεὸς... εἰς σωτηρίαν ἐν ἁγιασμῷ πνεύματος.
The naming of believers—of Christians—by &ycot,—in full, of ἅγιοι τοῦ θεοῦ, Acts ix. 13,—
which occurs in the Acts, the Pauline Epistles, and the Epistle to the Hebrews, corresponds
not so much to the Hebrew ΟΡ, which is used very seldom as a designation of the
people of God (only in Deut. xxxiii. 3, Ps. xvi. 3, xxxiv. 10, Dan. viii. 24), but rather
to D'NDN, the rendering of which by the word ὅσιος, chosen by the LXX., has not passed
into the usage of N. Τὶ Greek. In the O. T., OVP, therefore, was not appropriate to
designate God’s people, because 47? in its application to them asserted holiness as a
law rather than as a blessing (Lev. xix. 2, etc.), whereas O°" gives prominence to the
electing love of which the people were the objects. For the same reason, the trans-
lators of the Septuagint did not see any reason to render ODN by ἅγιοι; but in the
N. T., in keeping with the holiness which appeared in the world as redemption, ἅγιον could
unhesitatingly be used to designate the N. T. people of God, without throwing into the
shade the element of electing love. Some have wished to maintain that in certain places
oi ἅγιοι is a name of honour, or even a caste designation for the Jewish Christians at
Jerusalem ; and it is true that in 1 Cor. xvi. 1, cf. ver. 3, 2 Cor. viii. 4,ix. 1,12, of ἅγιοι
signifies the Jerusalem church, the poor members in particular. However, there is no
ground to suppose that this designation was specially suitable to the Jerusalem church,
either to honour it as the mother church, or to designate it according to its locality,
according to “the holiness of its place of residence, which is extolled both in the O. and
N. T., Ps. xvi. 3, LXX., Isa. xiv. 2, Zech. ii. 16, Matt. iv. 5, xxvii. 53, Rev. xi. 2,
xx. 9, xxi. 2,10” (Kurtz, Hebrderbr. p. 46). For it is only in a very definite connection
that the Jerusalem church is called οἱ &y:or,—in a connection which has nothing to do with
any special honouring of it, etc., viz. only where a collection for the poor of that church is

“Δγιότης 52 ‘Ayiootvn

spoken of; and in every case, again, it is only the connection, as in Rom. xv. 25, 31,
1 Cor. xvi. 1, 3, or the historical relations, as in 2 Cor. viii. 4, ix. 1, 12, compared
with 1 Cor. xvi. 1, 3, that proves that the Jerusalem church is meant; cf. Rom. xv. 25, 31.
But that διακονεῖν τοῖς ἁγίοις, Rom. xv. 25, and ἡ διακονία ἡ eis τοὺς ἁγίους, 2 Cor. viii. 4,
do not of themselves designate the poor of the church at Jerusalem, but only in the
connection in which they are placed, is clear from Rom. xii. 13, ταῖς χρείαις τῶν ἁγίων
κοινωνοῦντες ; 1 Cor. xvi. 15, εἰς διακονίαν τοῖς ἁγίοις ἔταξαν ἑαυτούς ; cf. Rom. xvi. 1; so
that it is an over-hasty inference to assert that in Heb. vi. 10, διακονήσαντες τοῖς ἁγίοις
καὶ διακονοῦντες, we find a designation of the Jerusalem Christians.

“Ἅγιος, however, emphasizes not only the relation to God, but also the correspond-
ing moral conduct, eg. 1 Pet. 1, 15, 16, κατὰ tov καλέσαντα ὑμᾶς ἅγιον καὶ αὐτοὶ ἅγιοι ἐν
πάσῃ ἀναστροφῇ γενήθητε K.7.r.; iii. 5, οὕτως γάρ ποτε αἱ ἅγιαι γυναῖκες ai ἐλπίζουσαι
εἰς θεὸν ἐκόσμουν ἑαυτάς ; Rev. xiv. 12, ὧδε ἡ ὑπομονὴ τῶν ἁγίων ἐστίν, οἱ τηροῦντες τὰς
ἐντολὰς τοῦ θεοῦ καὶ τὴν πίστιν ᾿Ιησοῦ; xix. 8, τὰ δικαιώματα τῶν ἁγίων ; Eph. v. 3, καθὼς
πρέπει ἁγίοις; cf. also φίλημα ἅγιον, Rom. xvi. 16, 1 Cor. xvi. 20, 2 Cor. xiii 12,
1 Thess. v, 26, In no case is the moral quality produced and required by the divine
sanctification to be excluded; 1 Cor. vii. 34, ἡ ἄγαμος μεριμνᾷ τὰ τοῦ κυρίου, ἵνα ἢ ἁγία
καὶ σώματι καὶ πνεῦματι; Eph, i. 4, εἶναι ἡμᾶς ἁγίους καὶ ἀμώμους κατενώπιον αὐτοῦ,
v. 27; Ο0]. 1, 22, παραστῆσαι ἡμᾶς ἁγίους καὶ ἀμώμους καὶ ἀνεγκλήτους κατενώπιον αὐτοῦ,
and elsewhere. Cf. ἁγιασμός, ἁγιωσύνη.

“Αγιότης, %, holiness; like all derivatives of ὥγιος, unknown in classical Greek. In the
N. T. only in Heb. xii. 10, in the ethical sense, ὁ δὲ (sc. πατὴρ τῶν πνευμάτων παιδεύει)
ἐπὶ τὸ συμφέρον, εἰς τὸ μεταλαβεῖν τῆς ἁγιότητος αὐτοῦ ; cf. ver. 11—In 2 Mace. xv. 2 it
is used in the historico-redemptive sense, the Sabbath being described as ἡ προτετιμημένη
ὑπὸ τοῦ πάντα ἐφορῶντος pel’ ἁγιότητος %pépa.—Lachm. reads the word also in 2 Cor.
i, 12; Tisch., too, in his ed. acad. ex trigl.; the latter, however, has restored the old
reading, ἐν ἁπλότητι καὶ εἰλικρινείᾳ, in his 7th ed,, with the remark, probabilius est
ἁγιότητι, utpote quod esset multo plus quam ἁπλότητι, aliena manu inlatum quam sublatum
esse. In patristic Greek also, but seldom.

‘Aytooty, ἡ, holiness, Written sometimes with ὁ and sometimes with —the
latter the more correct, as in ἱερωσύνη, ἀγαθωσύνη, μεγαλωσύνη, because a short syllable
precedes. It is evidently to be derived not from ἁγιοῦν = ἁγιάξειν (Valck.), but from ἅγιος,
and denotes sanctity, not sanctification, which does not need to be proved. Used by LXX.
in Ps. xcvi. 12 =P; Ps. xcv.6=1); Ps. cxliv. 5= in. 2 Mace. iii. 12, πιστεύειν τῇ
τοῦ τόπου ἁγιωσύνῃ. Clem. Alex. Paed. iii, p. 110, ed. Sylb., ἁγιωσύνην ὑποκρίνεσθαι.
It occurs in only three places in the N. T. 1. In Rom. i. 3, of the holiness of God per-
vading and moulding the scheme of redemption, and manifested finally in and by Christ:
τοῦ ὁρισθέντος υἱοῦ θεοῦ ἐν δυνάμει κατὰ πνεῦμα ἁγιωσύνης ἐξ ἀναστάσεως νεκρῶν, side
by side with τοῦ υἱοῦ αὐτοῦ τοῦ γενομένου ἐκ σπέρματος Δαυὶδ κατὰ σάρκα, where the

“Αγιάξζω 53 “Αγιάξω
topic is not the contrast of natural and moral qualities, but of human and divine relatiou-
ship or dependence. We have not here the simple κατὰ σάρκα... κατὰ πνεῦμα, as if
to indicate a conflicting contrast in Christ’s person (cf. Gal. iv. 23, 29 ; different in 1 Tim,
iii, 16, ἐφανερώθη ἐν σαρκὶ, ἐδικαιώθη ἐν πνεῦματι), but, as the topic is what makes
Christ vids θεοῦ ἐν δυνάμει, πνεῦμα ἁγιωσύνης, not mv. ἅγιον, because the peculiarity of
the antithesis of the πνεῦμα to the σάρξ was to be made prominent. 2. Of the holiness
of man, to be made manifest in moral conduct; 1 Thess. iii. 13, εἰς τὸ στηρίξαι ὑμῶν τὰς
καρδίας ἀμέμπτους ἐν ἁγιωσύνῃ (cf. Eph. i. 4, v. 27; Col. ii, 22); % Cor. vii 1,
ἐπιτελεῖν τὴν ἁγιωσύνην, and expressions like παιεῖν τὴν δικαιοσύνην, τὴν ἀλῃθείαν = per-
JSeetly to show forth holiness.

‘Ayuda, to make holy, to sanctify. In classical Greek, ἁγίξω = to consecrate, eg.
altars, sacrifices, etc., answers to this word, which, like all derivations of ἅγιος, is peculiar
to bibl. Greek, ‘Arif means, “ to set apart for the gods,” “to present,” generally = “ to
offer.” It occurs but seldom ; καθαγίξειν is for the most part used. Pind. OU. iii. 19, βωμῶν
πατρὶ ἁγισθέντων. Soph. Oecd. c. 1491, Ποσειδαονίῳ θεῷ Βούθυτον ἑστίαν ἁγίζων. Dion.
Hal. Ant. Rom. i. 57, Αἰνείας δὲ τῆς μὲν ὑὸς τὸν τόκον... τοῖς πατρῷοις ἁγίζει θεοῖς ; iv. 2,
τὰς ἀπὸ τῶν δείπνων ἀπαρχὰς ayitovew. The biblical dydfew differs not inconsider-
ably from this, for it is seldom used of sacrifices, but mostly to denote what is effected by
the sacrifice, and it signifies, “to place in a relation with God answering to His holiness.”
Sacrifice is necessary in order to such sanctification; Heb. x. 29, ἐν τῷ αἵματι τῆς δια-
θήκης ἡγιάσθη ; xiii. 12, ἵνα ἁγιάσῃ διὰ τοῦ ἰδίου αἵματος τὸν λαόν; x. 10, ἡγιασμένοι
ἐσμὲν οἱ διὰ τῆς προσφορᾶς τοῦ σώματος ᾿Ιησοῦ Χριστοῦ ἐφάπαξ. Hence, too, it is joined
with καθαρίζειν, which denotes the application of the atonement to the subject, and occupies
a middle place between ἱλάσκεσθαι and ἁγιάξειν ; see καθαρίζειν. Ex, xxix. 36,37; 2 Tim.
ii, 21; 2 Cor. vii. 1; Eph. v. 26, and elsewhere. Cf. Heb. ix. 13, τοὺς κεκοινωμένους
dyidter τρὸς τὴν τῆς σαρκὸς καθαρότητα. It lies in the essence of holiness that ἁγιάζειν
stands in antithesis with κοινοῦν ; as, however, καινόν is first qualified in meaning by this
contrast (see &yos), we must not infer the signification of ἅγιος, ὡγιάξω therefrom, for
in this case we should have to start from the meaning which κοινός receives only
through its relation to ἅγιος. This mistaken way of deciding the meaning of dyatew
is adopted whenever it is explained as = ἀφορίζειν, as is done in patristic Greek. Cf.
Schleusner, s.v.: “ Propria hujus verbi significatio, unde omnes translatae profectae sunt, hace
est, ut notet: Separare aliquid a communi et profano usu, et in peculiarem, maxime sacrum
usum secernere, ac sit, ἐν. ἀφορίξειν, quo ipso verbo a Theodoreto ad Joel iii. 9 explicatur.”
In like manner Suicer, Bretschneider, and others, More rarely it is explained by δοξάξειν,
as Chrysostom on Matt. vi. 9, ἁγιασθήτω = δοξασθήτω. We may say that ἀφορίξειν
gives prominence to the negative, and δοξάζειν to the positive, element in the word. But,
as was remarked under ἅγιος, while holiness always includes separation, it must never be
identified with it; and in the few places. where “to sanctify” means “to set apart,” eg.

“Αγιάξω δ4 “Αγιάξω

Jer. xii. 3, Lev. xx. 26, this is only a derived meaning, and, indeed, is not simply = to set
apart, but to set apart for God.

We have seen, under ἅγιος, that we must distinguish who the subject of the ἁγιάζειν
is. To sanctify means, to make anything a participator, according to its measure, in God's
holiness, in God’s purity as revealed in His electing love. (1.) With God as the subject.
When God sanctifies anything, the divine holiness through elective appropriation—~e.
God’s love excluding or removing sin—is said to be manifested thereto, as this was
symbolized in the O. T. in ritualistic ordinances, the types of the future (Matt. xxiii. 17,
ὁ ναὸς ὁ ἁγιάσας τὸν χρυσόν, and ver. 19, τὸ θυσιαστήριον τὸ ἁγιάζον τὸ δῶρον, are expres-
sive of O. T. ideas). The word usually means, to adopt into saving fellowship with God.
Further, we must distinguish the different ways in which the object participates in God’s
holiness, whether, as the organ of divine revelation and minister of divine saving purposes,
it becomes the bearer in its measure of divine holiness, or whether it experiences in itself
holiness as cleansing from sin and redemption (see ἅγιος, II.). An instance of the former
we have in John x. 36, ὃν ὁ πατὴρ ἡγίαζεν καὶ ἀπέστειλεν εἰς τὸν κόσμον. The second
part of this sentence represents Christ as the organ and minister οὗ God’s saving purpose,
and the dv ὁ πατὴρ ἡγίαξεν clearly denotes the same thought as does the title, “ the holy
one of God,” given to Christ, Mark i. 24, Luke iv. 34, John vi. 69; the sense in which
the high priest is called, Ps. evi. 16, Tim! YIP; and the mighty ones chosen of God to carry
out His judgments against Babylon, Isa, xiii. 3, ΡΟ (cf. WAP, Jer. xxii. 7, li. 27, 28,
Zeph. i. 7). Hence the forced explanation of Calvin, Luthardt, and others, approved
of in the 1st ed., becomes inadequate: “When Jesus left the Father to enter into the
fellowship of the world, the Father took Him, so far as He was to become the Son of
man, out of this fellowship, and sent Him into the world as one who did not share the
character of the world.” The divine holiness, on the other hand, as it denotes deliver-
ance from sin and salvation, and reception into saving fellowship with God, is referred to
in John xvii. 17, ἁγιάσον αὐτοὺς ἐν τῇ ἀληθείᾳ cov (cf. ver. 19, ὑπὲρ αὐτῶν ἐγὼ ἁγιάζω
ἐμαυτόν, ἵνα ὦσιν καὶ αὐτοὶ ἡγιασμένοι ἐν ἀληθείᾳ) ; see ἀλήθεια as designating the bless-
ings of redemption, 1 Cor. vi. 11, ἀλλὰ ἀπελούσασθε, ἀλλὰ ἡγιάσθητε, ἀλλὰ ἐδικαιώθητε
ἐν τῷ ὀνόματι τοῦ κυρίου ᾿Ιησοῦ καὶ ἐν τῷ πνεύματι τοῦ θεοῦ ἡμῶν; 1 Thess. v. 28,
αὐτὸς δὲ ὁ θεὸς τῆς εἰρήνης ἁγιάσαι ὑμᾶς ὁλοτελεῖς κιτιλ., where the connection between
sanctification and redemption is unmistakeable. So especially in designating believers
the children of God, as ἡγιασμένοι; Acts xx. 32, δοῦναι κληρονομίαν ἐν τοῖς ἡγιασμένοις
πᾶσιν; xxvi. 18, τοῦ λαβεῖν αὐτοὺς (sc. τὰ ἔθνη) ἄφεσιν ἁμαρτιῶν καὶ κλῆρον ἐν τοῖς
ἡγιασμένοις ; they are ἡγιασμένοι ἐν Χριστῷ ᾿Ιησοῦ, 1 Cor. i. 2, because this divine and
saving act is accomplished in Christ, and mediated through Him, see above; and hence
elsewhere Christ is the subject accomplishing this sanctification, Eph. v. 6, ἕνα αὐτὴν (se.
τὴν ἐκκλησίαν) ἁγιάσῃ καθαρίσας x.7.d., where καθαρίσας is named at the same time,
without which the dyiafew does not take place; cf. Lev. xvi. 9, oy 2 Nixowy iwapy AnD,
Josh, vii, 13, Heb, ix. 13, 14, where to the ἁγιάξει πρὸς καθαρότητα, ver. 13, in ver. 14

᾿Αγιασμός 55 ᾿Αγιασμός

καθαριεῖ answers. Specially in the Epistle to the Hebrews, Christ, or the blood of Christ,
appears as the subject accomplishing the sanctification, which must not be confounded with
what, in unscriptural language, is distinguished as sanctification from justification, and which,

nevertheless, is not to be identified with justification, seeing that sanctification includes

admission to living fellowship with God. Cf. Heb. x. 29 with ix. 4, ἁγιασμός. Heb. ii.
11, 6 τε γὰρ ἁγιάζων καὶ οἱ ἁγιαζόμενοι ἐξ ἑνὸς πάντες (cf. Ex. xxxi. 13); Heb. x. 10,
ἡγιασμένοι ἐσμὲν οἱ διὰ τῆς προσφορᾶς τοῦ σώματος ᾿Ιησοῦ Χριστοῦ; x. 14, μιᾷ γὰρ
προσφορᾷ τετελείωκεν εἰς τὸ διηνεκὲς τοὺς ἁγιαζομένους; x. 29, τὸ αἷμα τῆς διαθήκης
κοινὸν ἡγησάμενος, ἐν ᾧ ἡγιάσθη; xiii. 12, ᾿Ιησοῦς, ἵνα ἁγιάσῃ διὰ τοῦ ἰδίου αἵματος
τὸν λαόν, For Rom. xv. 16, ἵνα γένηται ἡ προσφορὰ τῶν ἐθνῶν εὐπρόσδεκτος, ἡγιασμένη
ἐν πνεύματι ἁγίῳ ; cf. ἅγιος, Τ., what is said concerning πν. ἅγ.--- ΤῊ6 expression, 1 Cor.
vii. 14, ἡγίασται ὁ ἀνὴρ ὁ ἄπιστος ἐν τῇ γυναικί, καὶ ἡγίασται ἡ γυνὴ ἡ ἄπιστος ἐν τῷ
ἀδελφῷ, clearly cannot signify the sanctification in its fulness which the N. T. divine
and saving work produces ; for a personal faith is required in the object of it, which is in
this case denied. Still it is unmistakeably intimated that by virtue of the marriage
union the unbelieving side in its measure participates in the saving work and fellow-
ship with God experienced by the believing side; and therefore Bengel in loc., comparing
1 Tim. iv. 5, says, “ Sanctificatus est, ut pars fidelis sancte uti possit, neque dimittere debeat.”
Cf. 2 Tim. ii. 21.

(2.) When men “sanctify” anything, we must distinguish whether the object is already
God’s in and for itself, and therefore ἅγιον, or whether it is now for the first time appro-
priated to God and brought into association with Him. See ἅγιος. In the first, as in
Matt. vi. 9, Luke xi. 2, ἁγιασθήτω τὸ ὄνομά σου (cf. Heb. x. 29, κοινὸν ἡγεῖσθαι), 1 Pet.
iii. 15, κύριον τὸν θεόν ἁγιάσατε ἐν ταῖς καρδίαις ἡμῶν, the word denotes that manner
of treatment on the part of man which corresponds with the holiness of God, and which
springs from faith, trust, and fear; οἵ, 1 Pet. i. 17. If the second, the establishing a con-
nection with God, and excluding all connection with sin, as in 1 Tim. iv. 5, πᾶν κτίσμα
ἁγιάξεται διὰ λόγου θεοῦ καὶ ἐντεύξεως (where, therefore, divine and human sanctifica-
tion are combined), it means the preservation and establishing of fellowship with the God
of salvation, Rev. xxii, 11, ὁ ἅγιος ἁγιασθήτω ἔτι; cf. 2 Cor. vii. 1; Heb. xii. 11.—
2 Tim. ii. 21, ἐὰν οὖν τις ἐκκαθάρῃ ἑαυτὸν ἀπὸ τούτων, ἔσται σκεῦος εἰς τιμὴν, ἡγιασ-
μένον, εὔχρηστον τῷ Seoréty—This circumstance, peculiar to the N. Τ', 18. worthy of
notice—namely, that the reflective, “to sanctify oneself,’ which occupies so important a
position, comparatively speaking, in the O. T., does not occur in the N. T. at all (unless
we except Rev. xxii. 11); because the thing itself, Heb. x. 10, ἡγιασμένοι ἐσμὲν x72. (cf.
1 Cor. i. 30), has already taken place through the self-sanctification and offering of Christ,
John xvii. 19, ὑπὲρ αὐτῶν ἐγὼ ἁγιάξω ἐμαυτὸν, ἵνα dow καὶ αὐτοὶ ἡγιασμένοι ἐν ἀληθείᾳ.
See further, ἁγιασμός.

᾿Αγιασμός, 6, sanctification. Rarely in the LXX. Only the older editions read

“Αγιασμός δ6 “Αγιασμός

it in Isa. viii, 14, Lev. xxiii. 27, Judg. xvii. 3; it is certified only in Ezek. xlv. 4 (= ὕπρ,
sanctuary) and Amos ii. 11 (paraphrase for 2; also for sanctuary). In the Apocrypha
it occurs 2 Mace. ii. 17, 3 Mace. ii. 18, for sanctuary; 2 Mace. xiv. 36, ἅγις παντὸς
ἁγιασμοῦ κύριε, διατήρησον εἰς αἰῶνα ἀμίαντον τόνδε τὸν προσφάτως κεκαθαρισμένον οἶκον,
where it obviously is used to strengthen the ὥγιε superlatively, therefore = holiness, though
Schleusner takes it actively, and renders, “omni divino cultu prosequende.” Cf. Ecclus.
xvii 9: ὄνομα ἁγιασμοῦ αἰνέσουσιν, ἵνα διηγῶνται τὰ μεγαλεῖα τῶν ἔργων αὐτοῦ.
The meaning of Ecclus. vii. 31, θυσία ἁγιασμοῦ, is doubtful, though many take it
as signifying sanctuary. This use of the word in the LXX. and the Apocrypha rests
upon the fact that, like other words of the same form, a passive as well as an active
meaning can be given to it, eg. πλεονασμός, βασανισμός, and others, Both significa-
tions occur in patristic Greek, though here the passive prevails, while in the N. T. it is
the rarer.

(1) Actively, sanctification, and indeed (1) the accomplishment of the divine saving
work designated by ἁγιάζειν, the setting up, advancing, and preserving of the life of fellow-
ship with the God of grace and righteousness. 1 Thess. iv. 7, οὐκ ἐκάλεσεν ὑμᾶς ὁ θεὸς
ἐπὶ ἀκαθαρσίᾳ, ἀλλὰ ἐν ἁγιασμῷ ; sanctification, as the removal of existing impurity, accom-
panies and characterizes the calling; the change of prepositions is observable in this
passage. 2 Thess. ii. 13, εἵλατο ὑμᾶς ὁ θεὸς... εἰς σωτηρίαν ἐν ἁγιασμῷ πνεύματος.
1 Pet. 1.. 2, ἐκλεκτοὶ ἐν ἁγιασμῷ πνεύματος, because it is the Spirit who accomplishes this
saving work. See ἅγιος.---(2) The preservation and nurture of the divine life-fellowship
on the part of the man who has become the subject of divine influences. 1 Thess. iv. 3, 4,
τοῦτό ἐστιν τὸ θέλημα τοῦ θεοῦ, ὁ ἁγιασμὸς ὑμῶν, ἀπέχεσθαι ὑμᾶς ἀπὸ τῆς πορνείας, εἰδέναι
ἕκαστον ὑμῶν τὸ ἑαυτοῦ σκεῦος κτᾶσθαι ἐν ἁγιασμῷ καὶ τιμῇ; ef. ver. 7. Cf. ΟἾγγ5.,
Theophyl., and Theodoret, who explain it in Heb. xii. 14 by σωφροσύνη, in the narrow
sense of chastity, continence. 1 Tim. ii. 15, μένειν ἐν πίστει καὶ ἀγάπῃ Kal ἁγιασμῷ μετὰ
σωφροσύνης. Heb. xii. 14, εἰρήνην διώκετε μετὰ πάντων καὶ τὸν ἁγιασμὸν, οὗ χωρὶς
οὐδεὶς ὄψεται τὸν κύριον (cf. Matt. ν. 8).» It cannot be denied that the passive meaning
claimed for these texts in the first edition, as if they denoted a divine work accomplished
in the individual, is in some degree strained. If the reflective meaning, “to sanctify
oneself,” is and must be, as remarked under ἁγιάζειν, foreign to the N. T., we must suppose
here an inconsistency of linguistic usage, not without its parallel, which is connected with
the element of abstinence from impurity peculiar to the O. T. “to sanctify oneself ;” οἵ,
Ley. xi. 44; Rom. xi, 18 ; Josh. iii. 5, vii, 18, It is important to observe, however, that
ἁγιασμός in this sense does not correspond with the O. T. self-preparation by sacrifice and
abstinence for the divine saving revelation, and that wherever sanctification in the N. T.
appears as pertaining to man, as self-sanctification, it is not in the sense in which we have
accustomed ourselves to distinguish sanctification as pertaining to man from the divine work
(viz, justification), whereby we utterly preclude any right understanding of the divine
activity for salvation expressed by the words, “to sanctify” and “sanctification.” It is wrong

Wr.

——

“Αγνός 57 ‘Ayvos

to suppose that in the N. T. sanctification on man’s part, and as the work of man, follows
justification as the work of God; we should rather say that. sanctification in this sense
is a proof and confirmation of the divine sanctification experienced by the man, an ἐπιτελεῖν
τὴν ἁγιωσύνην, 2 Cor. vii. 1. It does not mean, as in the language of church life, a self-
accomplished freedom from sin, but only the avoidance of sin, the freeing being God’s act ;
and this is most important for the nurture of the inner life, the life of faith. In a word,

’ it is in keeping neither with the character nor with the language of the N. T. to speak of

a sanctification which is at bottom a self-sanctification. The sanctification meant is not
of the man himself, but of his proving,—evincing by his actions,—of his walk.—For the
active ἁγιασμός in patristic Greek, see Chrys. or. 1, de pseudo-proph., τὸ μνημονεῦσαι
αὐτοὺς (sc. τοὺς ἡγουμένους) ἁγιασμός ἐστι ψυχῆς. Basil, Hom. in Ps. xiv., τὸν ἁγιασμὸν
κοτορθώσας ἄξιός ἐατι τῆς ἐν τῷ ἁγίῳ ὄρει κατασκηνώσεως.

(IL) Passive. Sanctification as the effect of the conduct referred to, in its results =
holiness. Thus, 1 Cor. i. 30, Χριστὸς... ἐγενήθη ἡμῖν ἁγιασμός, of. with v.11; Heb. x. 10;
Isa. viii. 14, ἔσται σοι εἰς ἁγίασμα; This word signifies, as everywhere, so here—where
some editions read ἁγιασμός ---ϑαποίμαγη. Rom. vi. 22, δουλωθέντες τῷ θεῷ, ἔχετε τὸν
καρπὸν ὑμῶν εἰς ἁγιασμόν; ver. 19, παραστήσατε τὰ μέλη ὑμῶν δοῦλα τῇ δικαιοσύνῃ
εἰς ἁγιασμόν; cf. Oecumen. on 1 Thess. iii. 18, τοῦτο ἀληθῶς ἁγιασμός, τὸ παντὸς ῥύπου
καθαρὸν εἶναι. In patristic Greek it is used to designate the holy communion, water of
consecration, and of baptism, either as divinely given rites or relics, or as objects of holy
reverence, answering to the active ἁγιασμός as a designation of the Trishagion in the

Liturgy.

‘Ayvés, 7, ov, like ἅγιος, to be traced back to &yos, primarily, perhaps, like most cf
the comparatively rare adjectives of this form (¢.g. σεμνός, δεινός) with passive significa-
tion, dedicated or adored by sacrifice, the latter when applied to the gods, the former when
used of men or things. We have shown under ἅγιος that all words of this stem contain
a reference to sacrificial acts. In Homer, Aeschylus, Euripides, it is used of the gods, and
of what is dedicated, consecrated, to them, e.g. sacrifices, places of worship, feasts. That it
is used specially in Homer as an epithet of the virgin Artemis (cf. Eustath. 1528, ἁγνὴν
δὲ τὴν “Apreuw ὡς παρθένον καλεῖ, ὅπερ ἡ ᾿Αφροδίτη οὐκ ἂν ἔχοι) can hardly be explained
by supposing its primary meaning to be pure, remote and free from touch and spot ; for it
would be difficult to connect this signification with the original stem, and to explain the other
use of the word as descriptive of sacrifices, places of worship, feasts,—that, ¢.g., the atoning
bath of the corpse of Polynices should be called dyvév, Soph. Ant, 1201, τὸν Πολυνείκη
...+Aovcavtes ἁγνὸν λοῦτρον; cf. Soph. Trach. 258, 60 ἁγνὸς ἦν = expiated; that
Persephone, Hom. Od. xi. 386, should be called ἁγνή, “0b purificationem et lustrationem
mortuorum, quae fit igne” (Steph. Thes.); that, finally, a reference to sacrificial acts appears
in all words derived from dyvds. We can, on the other hand, see how the sense passes
into the signification pure, wnspotted, if the fundamental. meaning be revered or consecrated,

‘Ayvas 58 “Αγνεία

atoned for, purified, by sacrifice. The derived meaning, pure, unspotted, became narrowed
into a special designation for virginity and chastity, and the word thus narrowed became the
special epithet for Artemis. The word was now most frequently used with the significa-
tion pure, unspotted, when joined with the genitive and accusative, e.g. Plat. Legg. vi. 759 C,
φόνου δὲ ἁγνὸν καὶ πάντων τῶν περὶ τὰ τοιαῦτα εἰς τὰ θεῖα ἁμαρτανομένων, also with ἀπό
τινος. ΤΠΘῊ -- οπαδίο, Soph. Ant. 880, ἡμεῖς γὰρ ἁγνοὶ τοὐπὶ τήνδε τὴν κόρην. Dem.
adv. Νεαον. 1371, “Αγιστεύω, καὶ εἰμὲ καθαρὰ καὶ ἁγνὴ ἀπὸ τῶν ἄλλων τῶν οὐ καθαρευόν-
των καὶ ἀπ᾽ ἀνδρὸς συνουσίας (oath of the priestesses of Bacchus).

With this meaning, pure, chaste, the word passed into biblical Greek in the O. T.
to designate a moral and theocratic purity =i, Ps. xii. 7, xix. 10; ef. Prov. xx. 9,
2) ΠΞῚ = καρδίαν ἁγνὴν ἔχειν. See dyvito. Still it occurs very seldom in the LXX. In
the N. T. with a special application, in 2 Cor. vii. 11, συνεστήσατε ἑαυτοὺς ἁγνοὺς εἶναι
τῷ πράγματι (Rec. text, ἐν τῷ mp.). Of chastity, in 2 Cor. xi. 2, ἡρμοσάμην ὑμᾶς ἑνὶ
ἀνδρὶ παρθένον ἁγνὴν παραστῆσαι τῷ Χριστῷ; cf. ver. 3, μήπως... . φθαρῇ τὰ νοήματα
ὑμῶν ἀπὸ τῆς ἁπλότητος τῆς εἰς τὸν Χριστόν; Tit. ii. 5; 1 Pet. iii. 2; in which latter
places, however, chastity is not to be limited to bodily purity; but, as is beautifully set
forth in 2 Cor. xi. 3, involves also the ἁπλότης Tod νοός which shows itself in the relations
in question. The best rendering would perhaps be pure (cf. Jas. iv. 8, dyvicate καρδίας
δίψυχοι), especially in the remaining passages, 1 Tim. v. 22, μηδὲ κοινώνει ἁμαρτίαις
ἀλλοτρίαις" σεαυτὸν ἁγνὸν τήρει; Phil. iv. 8, ὅσα ἐστὶν ἀληθῆ, ὅσα σεμνά, ὅσα δίκαια, ὅσα
ἁγνά... ταῦτα λογίζεσθε ; Jas. iii. 17, ἡ ἄνωθεν σοφία πρῶτον μὲν ἁγνή ἐστιν, cf. ver. 16,
ζῆλος καὶ ἐριθεία, and Phil. i. 177, sv. ἁγνῶς. Cf. Clem. Alex. Strom. ii. 219, ἁγνεία γὰρ
οἶμαι τελεία, ἡ τοῦ νοῦ καὶ τῶν ἔργων καὶ τῶν διανοημάτων, πρὸς δὲ τῶν λόγων εἰλικρίνεια.

‘Ayva@s, purely, sincerely; cf. ἁγνῶς ἔχειν, Xen. Mem. iii. 8.10; vid. sv. ἁγνίζω.
Phil. i. 17, of δὲ ἐξ ἐριθείας τὸν Χριστὸν καταγγέλλουσιν οὐχ ἁγνῶς, οἰόμενοι K.T.d,,
in saying which Paul denies the simplicity of the spirit in which they preached; ef.
ver. 18, πλὴν παντὶ τρόπῳ, εἴτε προφάσει, εἴτε ἀληθείᾳ, Χριστὸς καταγγέλλεται. Cf. Cie.
pro leg. Man. 1. 2, Labor meus in privatorum periculis caste integreque versatus,

‘Ayvorns, purity, sincerity, 2 Cor. vi. 6 (some codd., also 2 Cor, xi. 3, τῆς ἅπλο-
τητος Kal τῆς ἁγνότητος). Not quite unknown in classical Greek, “ Copulantur quoque in
titulis, ut δίκαιος et ἁγνός... item ἁγνότης et δικαιοσύνη. Inser. Argis reperta, Boeckh.
corp. inser. Gr. 1, p. 583, No. 1133, 1.15, Ἢ Πόλις... Τιβέριον Κλαύδιον... Spov-
τεῖνον... στρατηγὸν “Ρωμαίων, δικαιοσύνης ἕνεκεν καὶ ἁγνότητος, τὸν ἑαυτῆς εὐεργέτην."
Hase in Steph. Zhes. s.v.

‘A yveia, purity, eg. Soph. Ocd. R, 863, ἁγνεία λόγων ἔργων te πάντων. Plut. of
the chastity of the Vestals: ἁγνεία τριακονταέτις. In the N. T., 1 Tim. iv. 12: τύπος
γίνου τῶν πιστῶν, ἐν λόγῳ, ἐν ἀναστροφῇ, ἐν ἀγάπῃ, ἐν πίστει, ἐν dyveia. The expression,
ἐν πάσῃ ἁγνεία, in 1 Tim, v. 2, may, indeed, grammatically be referred to the whole

ΨΥ

“Αγνίζω 59 *Aryopd

clause, and would not be unsuitable, compare with iv. 12 and v. 22; but it may also be
more closely conjoined with the last words, παρακάλει... νεωτέρας ὡς ἀδελφὰς ἐν π.
ayv. ;—dyvela would then denote the chastity which shuts out whatever impurity of spirit
or manner might be mixed up with the παρακλῆσις. Cf Clem. Alex. Strom. iv. 219,
ἁγνεία δέ ἐστι φρονεῖν ὅσια, vid. 5.0. dyvos; LXX. 2 Chron. xxx. 19, ἡ ἁγνεία τῶν ἁγίων
wApa nm; Num. vi. 21, explanatory, κατὰ νόμον ἁγνείας = 112 NA OY, cf. ver. 5;
1 Mace. xiv. 36, ἐμίαινον κύκλῳ τῶν ἁγίων καὶ ἐποίουν πληγὴν μεγάλην ἐν TH ἁγνείᾳ,
where dyveia is a designation of the sanctuary, to indicate how sacrilegiously it had been
treated ; cf. sv. dyvito—Phavor. ἁγνεία, καθαρότης, ἐπίτασις σωφροσύνης, ἐλευθερία
παντὸς μολυσμοῦ σαρκὸς Kal πνεύματος.

‘Ayvifa, to consecrate, to purify. Plut., Josephus, bibl. and eccl. Greek; other-
wise only isolatedly. In accordance with the fundamental meaning, the LXX. use it
as term. techn. for the purification required in priests for the divine service; Num.
viii. 21, 2 Chron. xxix. 5, and, indeed, in all who belonged to the chosen people. Ex.
xix. 10,11; Josh. iii, 5, ἁγνίσασθε eis αὔριον, ὅτε αὔριον ποιήσει κύριος ἐν ὑμῖν θαυ-
μαστά; 2 Chron. xxx. 17 (ver. 20, ἰάσατο κύριος τὸν λαόν, throws light on the meaning) ;
Num. xix. 12, xxxi. 19, 23; =ddayrifecOa, Num. xix. 12, 13, 19, 20; vi. 3, ἀπὸ
οἴνου καὶ σίκερα ἁγνισθήσεται, WY 130) (MD, cf. ver. 2, ἀφαγνίσασθαι dyvelav κυρίῳ, of the
vow of the Nazarite ; opposed to μιαίνεσθαι. It includes καθαρίζειν and ayatev, cf. 1 Sam.
xxi. 5; 2 Chron. xxix. 5, stands in the corresponding genus for SON), 17D, and 0,
wp Piel, Hiphil, Hithpael. With Num. xxxi. 23 compare Plut. Qu. Rom. 1: τὸ πῦρ
καθαίρει καὶ τὸ ὕδωρ dyvifer—In the same relation the LXX. use ἁγνεία, ἅγνισμα (Num.
xix. 9), ἁγνισμός. In the N. T. on the same ground of the Israelite’s relation to God as
in the O. T., ef. John xi. 55 (coll. 2 Chron. xxx. 17; Ex. xix. 10 sq.); Acts xxi. 24, 26,
xxiv. 18. Otherwise, as a term. techn. not used in the N. T. = purify, cleanse (without
the collateral meaning “ consecrate”), Jas. iv. 8, ἁγνίσατε καρδίας δίψυχοι; 1 Pet. i. 22,
τὰς ψυχὰς ὑμῶν ἡγνικότες ἐν τῇ ὑπακοῇ τῆς ἀληθείας εἰς φιλαδελφίαν ἀνυπόκριτον ;
1 John iii. 8, ἁγνίζει ἑαυτὸν, καθὼς ἐκεῖνος dyvos ἐστιν (where dyvds would seem to be
put because of dyvifew, and not vice versa).

‘Ayveiopos, consecration, purification. Plut. de def. or. 15, ἁγνισμοῦ Seéobar;
Dion. Hal. A. BR. iii. 21, ἁγνισμὸν ποιεῖσθαι --- expiatio. In the LXX. of the purification
and consecration of the Levites, Num. viii. 7 = ἼΠ and ΠΝΌΠ, cf. xxxi. 23; ὕδωρ ἁγνισ-
pod, viii. 7 = NNN Ὁ, here explanatory for 72 2; vi. 5, of the Nazarite vow, πᾶσαι at
ἡμέραι τοῦ ἁγνισμοῦ = ΤῊ) V2, In the N. T,, only Acts xxi, 26, ἡμέραι τοῦ
ἁγνισμοῦ. — The use of it by the LXX. in Jer. vi. 16 = Yin, Neumann (in loc.) explains
by a reference to Ex. xv. 13.

*Ayopd, from dyelpw, hence originally assembly, popular assembly; then the place
of meeting, a place opened to public intercourse, serving also as a court of justice. (Ji,

᾿Αγοράξω 00 ᾿Εξαγοράξω.

xvi. 387, Od. xii. 439.) Acts xvi. 19, market-place, Matt. xi. 16, xx. 3, xxiii. 7, Mark
vi. 56, xii. 38, Luke vii. 32, xi. 43, xx. 46, Acts xvii. 17. Mark vii. 4, dm’ ἀγορᾶς
ἐὰν μὴ βαπτίσωνται οὐκ ἐσθίουσιν ; of. Winer, 547 ; Ecclus. xxxi. 30, βαπτιξόμενος ἀπὸ
νεκροῦ καὶ πάλιν ἁπτόμενος αὐτοῦ. From this,—

᾿Αγοράξω, to buy; with acc., Matt. xiii. 44, 46, xiv, 15, xxyii. 7, Mark vi 80,
xv. 46, xvi, 1, Luke ix. 13, xiv. 18, 19, xxii. 36, John iv. 8, vi, 5, xiii. 39, Rev. iii
18, xviii. 11—With accus. of the thing and genit. of the value, Mark vi. 37 ;—passive,
1 Cor. vi. 20, vii. 23. In the last two passages, ἠγοράσθητε τιμῆς, --- ιν for a price, “ as
the opposite of a gratis acquisition” (Meyer) ; by which stress is to be Jaid both on the
right of possession and especially on the worth of the equivalent—as we say, “a thing is
worth money, it cost me money ;” Propert. iii. 14 (vid. Wetst. on 1 Cor. vi. 20), Talis
mors pretio vel sit emenda mihi.—Value assigned by ἐν with the dat., Rev. v. 9 ; οἵ. 1 Chron.
xxi, 24, ἐν ἀργυρίῳ a&é.—Without mention of an object, Matt. xxi. 12, xxv. 9, 10,
Mark xi. 15, Luke xvii. 28 (xix. 45, Rec. text), 1 Cor. vii. 30, Rev. xiii. 17.—Transferred
to the redemptive work of Christ, 1 Cor. vi. 20, vii. 28, ἠγοράσθητε τιμῆς; 2 Pet. ii. 1,
τὸν ἀγοράσαντα αὐτοὺς δεσπότην ἀρνούμενοι ; Rev. v. 9, ἠγόρασας (ἡμᾶς, Tisch. omits) τῷ
θεῷ ἐν τῷ αἵματι σου ἐκ πάσης φυλῆς κιτιλ.; Rev. xiv. 3, of ἠγορασμένοι ἀπὸ τῆς γῆς ;
ver. 4, οὗτοι ἠγοράσθησαν ἀπὸ τῶν ἀνθρώπων ἀπαρχὴ τῷ θεῷ καὶ τῷ ἀρνίῳ. The negative
aspect of this idea is found in the use of λύτρον, λυτροῦν, ἀπολύτρωσις, in Matt. xx. 28,
1 Tim. ii, 6; ἐξαγοράξειν, Gal. iii. 13, iv. 5. For the positive, vid. Acts xx. 28, ἣν περις-
ποιήσατο διὰ τοῦ ἰδίου αἵματος, Tit. ii, 14, 1 Pet. i. 18, Eph. i. 14, 2 Thess. ii, 14—
In Rev. xiv. 3, 4, ἠγορ. ἀπὸ, ἀπό is used as in Od. v. 40, ἀπὸ ληΐδος αἶσα; Herod. vi. 27,
ἀπὸ ἑκατὸν παίδων εἷς μοῦνος ; Thucyd. vii. 87, ὀλίγοι ἀπὰ woddGv.—Cf. also the idea
expressed in Rom. iii, 19 by ὑπόδικος (g.v.) with Gal. iv. 5, γενόμενον ὑπὸ νόμον, ἵνα τοὺς
ὑπὸ νόμον ἐξαγοράσῃ. See further, ὀφείλημα. The idea accordingly is, that Christ, by
offering for us the satisfaction due (cf. Gal. iii. 18), freed us from our liability; we, on
the other hand, are now His, i.e. as it were bound to Him; vid, 1 Cor. vii. 23, ray. ἦγ. μὴ
γίνεσθε δοῦλοι ἀνθρώπων ; vi. 19, οὐκ ἐστὲ ἑαυτῶν.

᾿Ἐξαγοράξω, peculiar to later Greek, and there rare = to buy out, redeem, eg.
prisoners ; redimere, Polyb., Diod. Sic—So in Gal. iii. 13, iv. 5, where, however, only the
negative aspect of the idea contained in ἀγοράζειν is expressed.—Also = to buy up, ie.
to buy all that is anywhere to be bought; Plut. Crass. ii, é&nyopate τὰ καιόμενα καὶ
γειτνιῶντα ταῖς καιομένοις. So the Middle, Eph, v. 16, Col. iv. 5, τὸν καιρόν ; by Huther
in loc. rightly taken to be = not to allew the suitable moment to pass by wnheeded, but to
make it one’s own = χρᾶσθαι ἀκριβῶς τῷ καιρῷ: Snicer, s.v. καιρός : Quando jubemur
ἐξαγοράξεσθαι καιρόν, sensus est, τῷ παρόντι καιρῷ eis δέον ypnatéoy,—juxta Theodoretwm.
Dan. ii. 8, καιρὸν ὑμεῖς ἐξαγοράξετε, ΚΝ 13] = seck time or delay. Cf. 1 Cor. vii. 29 and
the parallels quoted by Wetstein on Eph. v. 16; M. Anton, IV. 26, xepSavréov τὸ παρόν.
Dion. Hal. Ant. iii, 23, ταμιευόμενος ἐμαυτῷ τὸν τῆς ἐπιθέσεως καιρόν.

“Ayo 61 ΤΠροσάγω

"A yo, ἄξω, ἤγαγον, ἤχθην, ἀχθήσομαι; the form of aor. 1. ἦξα, see 2 Pet. ii 5,
ἐπάξας: ἐπισυνάξαι, Mark xiii. 27 ; Luke xiii. 24; to bear, to lead, to bring, to draw;
of circumstances, to carry out, to complete, to spend, etc. It is also, though seldom, used
intransitively = to go, to move; in the N.T. only in the form ἄγωμεν, Matt. xxvi. 46,
Mark xiv. 42, John xi. 7,15, 16, xiv. 31. pist. Diss, iii. 22, ἄγωμεν ἐπὶ τὸν ἀνθύ-
matov. Etym. M., ἄγω σημαίνει τὸ πορεύομαι. Winer (sec. 38) rightly declines to
explain this usage by the omission of the reflective pronoun. It occurs often in verbs of
motion, and may be explained by the fact that the subject independently represents the
motion ; cf. the German ziehen used trans. and intrans. Among the compounds of ἄγειν
the intrans. sense occurs in ἀνάγειν (Plat. Rep. vii. 329 A), ἀπάγειν, ἐπανάγειν (to turn
back again, Dion. Hal., Diod., Polyb., Plut.), παράγειν (very often in the N. T.), προσά-
yew, ὑπάγειν, ὑπεράγειν ; 80, too, in the derivatives ἀγωγή, ἐξαγωγή (departure, death, not
in ἐξάγειν), wapaywyy, περιαγωγή. See mpocaywyy. If we enumerated the technical
expressions of military and naval usage, formed by the omission of the obvious and well-
known object in each sphere, we might give a far larger number of examples.

᾿Αγωγή, ἡ, in classical Greek trans. only; leading, guiding. Afterwards intrans.
also (Aristotle, Sext. Emp., Polyb., Josephus), manner of life, conduct, behaviour. So in
2 Tim. iii. 10, παρηκολούθηκάς μου τῇ διδασκαλίᾳ, τῇ ἀγωγῇ. Cf. Esth. ii. 21; 2 Mace.
vi. 8, xi. 24, iv. 16. ta apostolus vocat tas ὑδοὺς αὐτοῦ τὰς ἐν Χριστῷ (Suic.). Cf.
1 Cor. iv. 17, ὃς ὑμᾶς ἀναμνήσει τὰς ὁδούς μου τὰς ἐν Χριστῷ, καθὼς... διδάσκω. Clem.
Nom. 1 Cor. 47, ἀνάξια τῆς ἐν Χριστῷ ἀγωγῆς ; 48, ἁγνὴ ἀγωγή.

Προσάγω. I. Trans. to lead to or bring hither, Luke ix. 48; τινά τινι, Matt. xix.
18 (Lachm., Tisch.; Rec., προσφέρειν) ; Acts xvi. 20; 1 Pet. iii. 18, Χριστὸς... ἔπαθεν,
iva ἡμᾶς προσαγάγῃ τῷ θεῷ. The usage of the LXX. and classics presents no point of
resemblance or affinity with this passage. In the LXX. προσάγειν is the translation of
2>p, 24pn, as a religious term, side by side with προσφέρειν (see προσέρχομαι), but, like
the Hebrew word used, without personal object, to designate the setting up of a personal
relationship. Cf. Lev. vi. 38, ὁ ἱερεὺς ὁ προσάγων ὁλοκαύτωμα ἀνθρώπου ; x. 38, εἰ
σήμερον προσαγηόχασι τὰ περὶ τῆς ἁμαρτίας αὐτῶν καὶ τὰ ὁλοκαυτώματα αὐτῶν ἔναντι
κυρίους. On the other hand, it occurs in Ex. xxviii. 1, Num. viii. 9 = ΞῚΡ with personal
object, but not in a religious or ethical sense. In classical Greek the Middle is used with
the signification, to draw one to oneself, to attach to oneself, to make one inclined, sibi con-
ciliare ; and if the examples in Passow were right, to make oneself inclined to one, to
surrender oneself to one. But it always denotes a winning and deciding of the object. We
may rather appeal to προσαγωγεύς = reconciler, mediator (Dem. 750. 22, ψηφίσματα &
εἶπεν ἐν ὑμῖν δεινὰ καὶ παράνομα, δι’ ὧν ἠργοχάβει, προσαγωγεῖ τούτῳ χρώμενος τῶν
λημμάτων), which also occurs in Greg. Naz. In Julian. 43, as a name for Christ, τὸν τοῦ
μεγάλου πατρὸς υἱὸν Kai λόγον, Kal προσαγωγέα, καὶ ἀρχιερέα καὶ συνθρόνον x.7.r, That
in 1 Pet. iii. 18 it denotes reconciliation, is clear from the connection, so that the reference

Προσαγωγή 02 Προσαγωγή

to the plan or custom mentioned in Xen. Cyrop. i. 3. 8, vii. 5. 45, where προσάγειν
denotes admission to audience with a king, is as inappropriate as it is superfluous. Cf.
προσαγωγή. II. Intrans. to come to, to come hither, to approach. (Here is not included
the military use of the word, in which στράτον has to be supplied, cf. 1 Sam. vii. 10.)
Plut. Mor. 800 A, προσάγουσι δ ἀπάτης τοῖς βασιλεῦσιν. Vit. Lycurg. 5; Pomp. 46.
In the LXX. Josh. iii. 9; 1 Sam. ix. 18; 1 Kings xviii. 30 ; Ecclus. xii. 13 ; Tob. vi. 14;
2 Mace. vi. 19. In the N. Τὶ, Acts xxvii. 27, ὑπενόουν of ναῦται προσάγειν τινὰ αὐτοῖς

χώραν.

Προσαγωγή, ἡ, occurs in the N. Τ᾿ in Rom. v. 2, Eph. ii. 18, iii, 12, and the
question is, whether in a transitive or intransitive sense, whether as a bringing to, intro-
ducing, or access, approach. In classical Greek the transitive meaning predominates in
Thue., Xen., Plut., Polyb. The passage quoted for the intransitive sense, Xen. Cyrop. vii.
5. 45, ἐγὼ δὲ ἠζίουν τοὺς τοιούτους, εἴ τίς τι ἐμοῦ δέοιτο, θεραπεύειν ὑμᾶς τοὺς ἐμοὺς
φίλους δεομένους προσαγωγῆς, cf. with Cyrop. i. 3. 8, προσάγειν τοὺς δεομένους ᾿Αστυά-
yous καὶ ἀποκωλύειν ods μὴ καιρὸς αὐτῷ Soxoin εἶναι προσάγειν, is only the transitive
sense. Doubtful also is, I think, Herod. ii. 58, πανηγύρις δὲ ἄρα καὶ πομπὰς καὶ προσα-
yoyas πρῶτοι ἀνθρώπων Αἰγύπτιοί εἰσι οἱ ποιησάμενοι Kal παρὰ τούτων “Ελληνες μεμα-
θήκασι. For when Herod. here calls the temple processions προσαγωγαί, which in Attic
Greek were termed προσοδοί (Xen. Anab. v. 9. 11), it is possible that he does so because
their chief purpose was the presentation of offerings ; cf. Schol. on Aristoph. Av. 854,
mpocodovs δὲ ἔλεγον τὰς προσαγομένας τοῖς θεοῖς θυσίας.

On the other hand, προσωγωγή certainly occurs in an intransitive sense in Plut. Vi.
Aem. P. 13, iSpupévos ἐπὶ χωρίων οὐδαμόθεν προσαγωγὴν ἐχόντων ; Polyb. x. 1. 6, ἐκεῖνοι
yap θερινοὺς ἔχοντες ὅρμους καὶ βραχείαν τινὰ παντελῶς προσαγωγήν (place of landing).
The intransitive use of the word, indeed, is not strange; for not only does the verb occur
with an intransitive meaning, but other derivations from ἄγω may, without difficulty, be
thus rendered, ¢.g. ἀγωγή, ἐξάγωγή, παραγωγή, περιαγωγή. A review of the usage of
compounds and derivatives of ἄγω shows that it depends upon mere chances that an
intransitive meaning does not everywhere exist side by side with the transitive, because
the ascertainable usage of the verbal substantives does not always correspond with the
ascertainable usage of the verbs. Thus we find ἀνάγειν, ἐπάγειν, ἐπανάγειν, intrans.,
ἀναγωγή, ἐπαγωγή, ἐπαναγωγή not; ἐξαγωγή intrans., ἐξώγειν not ; so συναγωγός, but not
συναγωγή and συνάγειν.

It must accordingly be looked on as an unwarrantable, pseudo-scientific pedantry
which takes the word as of necessity in a transitive sense in such texts as Eph. ii. 18, iii.
12, ii. 18, δέ αὐτοῦ ἔχομεν τὴν προσαγωγὴν of ἀμφότεροι ἐν ἑνὶ πνεύματι πρὸς τὸν πατέρα ;
iii, 12, ἐν ᾧ ἔχομεν τὴν παῤῥησίαν καὶ τὴν προσαγωγὴν ἐν πεποιθήσει διὰ τῆς πίστεως
αὐτοῦ. In the first of these passages the transitive meaning is condemned alike by the
present ἔχομεν, by the following ἐν ἑνὶ πνεύματι, and by the object πρὸς τὸν πατέρα, for

ve

Συνάγω 08 Συναγωγή

St. Paul would hardly speak of an introduction or conveyance of children to the Father;
in iii. 12, the co-ordination of the rpocaywy with παῤῥησία favours, and the reference of
ἐν πεποιθήσει διὰ τῆς πίστεως αὐτοῦ demands, the intransitive meaning. If this be
established in these two passages, there remains no ground for refusing to adopt it in Rom.
v. 2, 8? of καὶ τὴν προσαγωγὴν ἐσχήκαμεν (τῇ πίστει is wanting in Tisch.) εἰς τὴν χάριν
ταύτην ἐν 4 ἐστήκαμεν, for the transitive meaning is neither in keeping with the connec-
tion of ver. 1,—ver. 2 should add something to enlarge the declaration of ver. 1, but not
to give a reason for it, as the transitive mpocaywyy would do,—nor is it compatible with
the choice of the verb ἐσχήκαμεν ; for if the first or only introduction to God were spoken
of, rvyydvew would have been the proper word. Cf. Athen. v. 212, τῶν φίλων els ἐγένετο

μεγίστης τυχῶν προσαγωγῆς.

Συνάγω, to lead together, to assemble, to unite, is used only transitively in the
classics, like συναγωγή ; whereas συναγωγός is sometimes intrans., coming together, a social
gatherin —Often in the LXX. for }px, 1¥K, 82m, pap, without being fixed as a term.
techn. with any particular bias or for any special word. Occasionally = np, Hiphil (Num.
i. 18, viii. 10, Job xi. 10), which is otherwise rendered by ἀθροίζειν, συναθροίξειν, ἐπι-
συνάγειν, ἐκκλησιάξειν, ἐκλέγεσθαι. The signification, to take in, to lodge, to entertain (lit.
συνάγ. εἰς τὴν οἰκίαν, Judg. xix. 15, 2 Sam. xi. 29, Deut. xxii. 2; cf. Gen. xxix. 22,
συνήγαγε AaBav πάντας τοὺς ἄνδρας τοῦ τόπου καὶ ἐποίησε γάμον), is peculiar to the
LXX. and the N. T. So Matt. xxv. 35, ξένος ἤμην καὶ συνηγάγετέ με. Vv. 38, 43.

Svvayoy 4, ἡ, gathering, congregation. (I.) In classical Greek only transitive and
active, ἃ leading together, a bringing together; cf. Plato, Theaet. 150 A, διὰ τὴν ἄδικον
ξυναγωγὴν ἀνδρὸς καὶ γυναικὸς, ἣ δὴ προαγωγεία ὄνομα (coupling). (11.) In the LXX. and
N. T. passim, as often with the verbal subs. (cf. διδαχή κ-τ.}.) = assembly; in the LXX. in
a special sense for ΠῚ and bap, the two names for the congregation of the children of Israel
in their theocratic or historical character in the scheme of redemption; interchangeable
with ἐκκλησία; cf. Thue. ii, 60, ἐκκλησίαν συνάγειν. For more as to the usage, see
ἐκκλησία. As the congregation of Israel was designated by the term συναγωγή or
ἐκκλησία, it becomes evident that the reference is not simply to the natural unity of the
people, but to a community established in a special way (συναγ.) and for a special object
(ἐκκλ.). Now, in the N. T., where ἐκκλησία is adopted as the name for God’s church, 1.6.
the congregation of the saved (as the Hebrew bn >? prevailingly in the later books of the
O. T.), συναγωγή is used to designate the fellowship spoken of only in Rev. ii. 9, iii. 9,
where the unbelieving Jews as a body are called συναγωγὴ τοῦ σατανᾶ (cf. John viii. 44,
ὑμεῖς ἐκ τοῦ πατρὸς τοῦ διαβόλου ἐστὲ «.7.r.; and for the context, Acts xiv. 2, xvii. 6,
xviii. 12), manifestly in contrast with the ἐκκλησία tod θεοῦ, which they as Jews
claimed to be (ἐκ τῶν λεγόντων ᾿Ιουδαίους εἶναι ἑαυτοὺς καὶ οὐκ εἰσίν). Σ᾽ υναγωγή seems
to have become quite nationalized in the language of the people and the schools instead
of ἐκκλησία, which was distinctly stamped as the special designation of the N. T. church

᾿Αποσυνάγωγος 64 ᾿Αποσυνάγωγος

of God, and thus became appropriate to include at the same time a contrast to the body
of the Jews estranged from the N. T. revelation, and designated by συναγωγή. Cf. Epiph.
Haeres, xxx. 18, under ἐκκλησία. Specially in favour of this is (III.) the use of συνα-
yoy} to designate the Sabbath assemblies of the Jews, Acts xiii. 43, λυθείσης τῆς
συναγωγῆς, cf. Jas. ii. 2, where ovvay. is used of the worshipping assembly of Jewish
Christians ; so also (IV.) cvvay. as the name given to the places of assembly of the Jews
in all the other places in the N. T., in Matthew, Mark, Luke, John, and Acts.

᾿Αποσυνάγωγος, separated from the synagogue, excommunicated. The word
occurs only in the N. T., and, indeed, only in John ix. 22, ἤδη συνετέθειντο of ᾿Ιουδαῖοι
iva ἐάν τις αὐτὸν ὁμολογήσῃ Χριστὸν, ἀποσυνάγωγος γένηται; xii. 42, διὰ τοὺς Φαρισαίους
οὐχ ὡμολόγουν, ἵνα μὴ ἀποσυνάγωγοι γένωνται ; Xvi. 2, ἀποσυνάγωγους ποιήσουσιν ὑμᾶς.
It has been asked what kind of ban is meant, because there are supposed to have been
three degrees of excommunication or ban among the Jews, ‘73, ὉΠ, knew, The supposi-
tion of the third degree, SMD, by which was said to be expressed an entire cutting off
from the congregation and the decree of irrevocable curse and ruin, arises from a mistake
now generally acknowledged, 8MY being a general designation for a ban, a common name
for the two classes of excommunication traceable in post-biblical Judaism. (See Levy,
Chald. Wb. n>.) The first step, the 2, was only a temporary exclusion from the congre-
gation, and a restriction upon intercourse with others for thirty days. The second step,
Dn, was an exclusion from the congregation and from all intercourse with others for an
indefinite period, or for ever. Now, apart from the fact that it is doubtful whether this
distinction between "72 and 079 had already been made in the time of Christ, or during
the first centuries after the destruction of Jerusalem,—according to Gildemeister, Blend-
werke des vulgdéren Rationalismus (Bonn, 1841), the Mishnah recognises only one ban,
‘2, the duration of which depended upon the results—John xvi. 2, in particular, hardly
allows us to suppose a merely temporary exclusion such as the first step involved, which,
upon any refractiousness shown towards the doctors of the law or the judges, might be
proposed and even decreed by the injured person without consultation with the Sanhedrim.
That it does not simply mean, as Vitringa (De Synag. Vet. '741) thinks, exclusion from
attendance on and participation in the synagogue worship, but exclusion from the congre-
gation (Selden, De synedr.I. 7), is clear; for the former was only substituted after the
destruction of Jerusalem (cf. Tholuck on John ix. 22); and that it does signify excom-
munication not merely from the particular congregation, but from the fellowship of the
Israelitish people, from their blessings and reversionary privileges, is evident from the
nature of that fellowship itself, and is in keeping with the importance which must have
been attached to the act of recognising Jesus as the Messiah. "Asrocvvdywyos accord-
ingly denotes one who has been excommunicated from the commonwealth of the people
of God, and is given over to the curse ; and there is no ground for rejecting the parallel of
Kzra x. 8, πᾶς ὃς ἂν μὴ On... ἀναθεματισθήσεται πᾶσα ἡ ὕπαρξις αὐτοῦ, καὶ αὐτὸς

᾿Επισυνάγω 65 Ἐπισυναγωγή

διασταλήσεται ἀπὸ ἐκκλησίας τῆς ἀποικίας, or for not finding in Luke vi. 22, μακάριοί
> 4 , 4. An em “ > / cA x > δέ Ν
ἐστε ὅταν μισήσωσιν ὑμᾶς οἱ ἄνθρωποι, καὶ ὅταν ἀφορίσωσιν ὑμᾶς καὶ ὀνειδίσωσιν καὶ
ἐκβάλωσιν τὸ ὄνομα ὑμῶν ὡς πονηρὸν ἕνεκα τοῦ υἱοῦ τοῦ ἀνθρωποῦ, a synonymous
expression.

Ἔπισυνάγω, aor. 1, ἐπισυνάξαι, Mark xiii. 27, Luke xiii. 34. Aor. 2, ἐπισυνα-
γαγεῖν, Matt. xxiii. 37, to gather thereto, or near, to bring together, to a place; also in
a hostile sense, to assemble together against, Mic. iv. 11, Zech. xii. 3. Only in later Greek
(Polyb. Plut.). In the LXX.=Hpw, Isa. 111, 2, Mic. iv. 11, Hab. ii. 5; 533, Ps. exlvii. 2;
Y2p, 1 Kings xviii. 20, Ps. cii. 23, evi. 47; bap, 2 Chron. xx. 27. In the N. T., Mark
1. 33, ἦν ὅλη ἡ πόλις ἐπισυνηγμένη πρὸς τὴν θύραν ; Luke xii. 1. The connection regu-
lates the choice οἵ ἐπισυναγ. instead of the simple cvvay., as even in Matt. xxiii. 37,
ποσάκις ἠθέλησα ἐπισυναγαγεῖν TA τέκνα σου, ὃν τρόπον ὄρνις ἐπισυνάγει TA νοσσία ὑπὸ
τὰς πτέρυγας αὐτῆς ; Luke xiii, 84, With Matt. xxiv. 31, ἐπισυνάξουσιν τοὺς ἐκλεκτοὺς
αὐτοῦ ἐκ τῶν τεσσάρων ἀνέμων «.7.d., and Mark xiii. 27, cf. Ps. exlvii. 2, τὰς διασπορὰς
τοῦ ᾿Ισραὴλ ἐπισυνάξει; Ps. cvi. 47, ἐπισυνάγωγε ἡμᾶς ἐκ τῶν ἐθνῶν, and 2 Thess. ii. 1,
ὑπὲρ τῆς παρουσίας τοῦ κυρίου ἡμῶν ᾿Ιησοῦ Χριστοῦ καὶ ἡμῶν ἐπισυναγωγῆς ἐπ᾽ αὐτόν.

Ἐπισυναγωγή, ἡ, ἃ gathering together to; wanting in classical Greek. In
2 Mace. ii. 7, ἕως ἂν συναγάγῃ ὁ θεὸς ἐπισυναγωγὴν Tod λαοῦ (cf. ver. 18; Ps. cxlvii. 2),
of the return of Israel into the land of his sanctuary. In two places in the N. T.,
2 Thess. ii. 1, ὑπὲρ τῆς παρουσίας τοῦ κυρίου ἡμῶν ᾿Ιησοῦ Χριστοῦ καὶ ἡμῶν ἐπισυνα-
γωγῆς ἐπ᾽ αὐτόν, with reference to Matt. xxiv. 31, Mark xiii. 27, 1 Thess. iv. 17. In the
other place, Heb. x. 25, it stands, like συναγωγή, in a passive sense, μὴ ἐγκαταλείποντες
τὴν ἐπισυναγωγὴν ἑαυτῶν, καθὼς ἔθος τισίν ἀλλὰ παρακαλοῦντες κιτλ. Here it is said to
denote the worshipping assembly of the church, from which some were wont to absent them-
selves. But the preceding and following antithesis does not harmonize with this, catavodpev
ἀλλήλους εἰς παροξυσμὸν ἀγάπης καὶ καλῶν ἔργων, . . . ἀλλὰ παρακαλοῦντες, which obliges
us rather to understand in ἐγκαταλείπειν τὴν ἐπισ. ἑαυτ. a range of conduct embracing the
entire church life, and not a single act or expression thereof merely. Moreover, éyxata-
λείπειν, “ to leave in the lurch,” to leave neglected, to give up or abandon (used of betrayers),
is too strong an expression for the mere avoidance of assembling for religious worship (cf.
xiii. 5 ; 2 Cor. iv. 9; 2 Tim. iv. 10, 16),—a reference (this last) supposed to be favoured
especially by the καθὼς ἔθος τισίν. This addition forbids certainly our understanding
the word of a desertion of, or secession from, the Christian church; it denotes a course of
conduct which had become habitual within the fellowship. The contrast given in the
connection of the text leads us to conclude that the author is condemning that forsaking
of the ordinances which some practised through fear of man and dread of persecution,
separating themselves from sharing the weal or woe of the Christian community,—a shrink-
ing avoidance which was the sign that faith and profession (ver. 23) were waxing cold.

᾿Επισυναγωγή must therefore denote the Christian community itself, and we must take
I

᾿Αδελφός 00 ᾿Αδελφός

ἐπί as referring to the Lord, as in 2 Thess. ii. 1, or (as Menken thoughtfully and pro-
foundly observes) that the Christian fellowship within the range of the Jewish people is
here spoken of as a synagogue within a synagogue, both on account of its nature, and in
unpretending recognition of its outward position. It is not, however, absolutely necessary
to seek any special object for the ἐπὶ in ἐπισυναγωγή, for it may just as well be taken
to refer to the church-relation of the Christians towards one another. It is worthy of
note that Theodoret in loc. explains ἐπεσυναγ. by συμφωνία, and therefore, at least, does
not think of the assemblies for divine worship.

᾿Αδελφός, ὃ, brother, ἀδελφή, sister, from a copulative and δελφύς, Hesych. ἀδελ-
Gol, οἱ ἐκ τῆς αὐτῆς δελφύος γεγονότες" δελφὺς yap ἡ μήτρα λέγεται. The Hebrew M¥ is
also used of more distant relatives, eg. Gen. xiv. 16, xxix. 12,15; and some think
this circumstance ought to be taken into consideration where brothers and sisters of Jesus
are referred to, Matt. xii. 46, 47, xiii. 55; Mark iii. 31, 32, vi. 3; Luke viii. 19, 20;
John ii. 12, vii. 3, 5,10; Acts i. 14. But the conjoined mention of the mother of
Jesus (besides John vii. 3, 5, 10) appears to imply that children of the same mother are
meant (cf. Ps. 1. 20), against which no argument is furnished by John xix. 26, which ought
rather to be explained by Matt. xix. 29 and parallels. The answer to this question depends,
indeed, on the view taken of the relation between James the son of Alphaeus and James
the brother of the Lord; cf. Mark xv. 47, John xix. 25, with Matt. xiii. 55.—Adedgos
denotes further, in general, a fellowship of life based on identity of origin, as also the
Hebrew M8 is also applied to members of the same tribe, countrymen, etc.; so in Acts
iii, 22, vii. 23; Rom. ix. 3, ὑπὲρ τῶν ἀδελφῶν μου τῶν συγγενῶν μου κατὰ σάρκα; cf.
Plat. Menexen. 239 A, ἡμεῖς δὲ καὶ οἱ ἡμέτεροι, μιᾶς μητρὸς πάντες ἀδελφοὶ φύντες͵ ---ἶπι
this sense, however, expressly only figuratively and rarely in classical Greek. As com-
munity of life brings also community of love, the “ neighbour” is regarded as a “ brother,”
Matt. v. 22, 23, 24, 47, etc., and ἀδελφός thus becomes the designation of a community
of love equivalent to or bringing with it a community of life, Acts xxii. 13, ete. Of this
sort are our Lord’s words in Matt. xii. 50, ὅστις yap ἂν ποιῇ τὸ θέλημα τοῦ πατρός pov
τοῦ ἐν οὐρανοῖς, αὐτός μου ἀδελφὸς Kal ἀδελφὴ καὶ μήτηρ ἐστίν ; as also Mark x. 29, 30,
οὐδείς ἐστιν ὃς ἀφῆκεν οἰκίαν ἢ ἀδελφοὺς ἢ ἀδελφὰς ἢ μητέρα... ἐὰν μὴ λάβῃ ἑκατοντα-
πλασίονα νῦν ἐν τῷ καιρῷ τούτῳ οἰκίας καὶ ἀδελφούς κατὰ. Cf. Matt. xxiii. 8, εἷς γάρ
ἐστιν ὑμῶν ὁ διδάσκαλος, πάντες δὲ ὑμεῖς ἀδελφοί ἐστε. Christ thus speaks of His
brethren in Matt. xxv. 40, xxviii. 10; John xx. 17; ef. Heb. ii, 11, 17. Rom.
Vili. 29, εἰς τὸ εἶναι αὐτὸν πρωτότοκον ἐν πολλοῖς ἀδελφοῖς, has to do with community or
fellowship of life. In classical Greek it is a designation of an intimate friend, Xen. Anab.
vii. 2. 25, ὑπισχνούμενός σοι φίλῳ χρήσεσθαι καὶ ἀδελφῷ ; ibid. 38, καὶ ἀδελφούς γε ποιή-
σομαι καὶ ἐνδιφρίους καὶ κοινωνοὺς ἁπάντων ὧν ἂν δυνώμεθα κτήσασθαι. Also as an
adjectival of things connected with each other, eg. Plat. Rep. iii. 404 B, ἡ βελτίστη
γυμναστικὴ ἀδελφή τις ἂν εἴη τῆς ἁπλῆς μουσικῆς. Thus often, eg. Aesch. ii. 145 (Pape,

ὧν

᾿Αδελφότης 67 “ἅδης

Worterb.). Herewith is connected also its use as a designation of the members of the
Christian community, of the οἰκεῖοι τῆς πίστεως, Gal. vi. 10; οἰκεῖος, syn. συγγενής, opp.
ἀλλότριος ; cf. 1 Cor. vii. 12, v. 11, ἐάν τις ἀδελφὸς ὀνομαζόμενος ἢ πόνος K.7.r., 580 that
οἱ ἀδελφοί, Acts ix. 30, John xxi. 23, Rom. xvi. 11, etc., denotes those who are united
by faith in Christ into one fellowship of life and love; the latter especially urged as a
duty in 1 John. ᾿Αδελφή in this sense, Rom. xvi. 1, 1 Cor. vii. 15.—For the import
of the designation, 1 Tim. vi. 2, is important, where, instead of ἀδελφοί in 2a, πιστοὶ
καὶ ἀγαπητοὶ οἱ τῆς εὐεργεσίας ἀντιλαμβανόμενοι is substituted in 2b. Cf. also Ψευδά-

δελφοι, 2 Cor, xi. 26, Gal. ii. 4.

᾿Αδελφότης denotes brotherhood, a brotherly or sisterly relation. The word seems
to be altogether unknown in classical Greek. It begins to appear more frequently in the
Byzantine writers. In Jos. Mace. ix. 10, 13, of brothers and sisters by birth, who seal their
common kinship in a common behaviour as martyrs; 6. 13, τὰ τῆς ἀδελφότητος φίλτρα
συναυξάνειν ; e.g. ἡ τῆς εὐψυχίας ἀδελφότης. Transferred to a relationship of friendship in
1 Mace. xii. 10, τὴν ἀδελφότητα καὶ φιλιὰν ἀνανεώσασθαι (also v. 17).—Then, especially in
the N. T. and eccl. Greek,—transferred to the community in which this relation is realized,
—the circle of the Christian ἀδελφοί, as in German the words Frewndschaft, Verwandschaft,
Herrschaft denote both the relationship and the persons spoken of. So 1 Pet. ii. 17, τὴν
ἀδελφότητα ἀγαπᾶτε; v. 9, ἡ ἐν κόσμῳ ὑμῶν ἀδελφότης. Cf. Nestor. ad Cyrill. in act.
ephesin. ο. 11 (in Suic.), πᾶσαν τὴν σύν σοι ἀδελφότητα ἐγώ τε καὶ of σὺν ἐμοὶ mpocayo-
ρεύομεν. The corresponding relationship is expressed by φιλαδελφία, Rom. xii. 10, 1 Thess.
iv. 9, Heb. xiii. 1, 1 Pet. i. 22, 2 Pet. i. 7 (cf. φιλάδελφος, 1 Pet. iii. 8)—a word which
in the classics is used only to denote the love to each other of brothers and sisters by
birth ; and thus the N. T. meaning of the words, ἀδελφός, ἀδελφότης, φιλάδελφος, φιλα-
δελφία, is a valuable contribution to the reformation wrought in ethics by Christianity.

“4δης, ov, 6, from a@ privative and ἐδεῖν = αἴδης, as the reading is in Hom. = the
invisible, the invisible land. Plut. Js. οὐ Osir. lxxix. 382 F, τὸ ἀειδὲς καὶ ἀόρατον. Origin-
ally only the name of the god of the nether world, who holds rule over the dead; hence
eis or ἐν ddov, sc. οἴκῳ, οἶκον, δώματα, in poetry and prose, as also in the LXX. ; ef. Acts ii.
27,31. Then, also especially later, the place of the dead. Cf. Lucian. de luct. 2, ὁ μὲν δὴ
πολὺς ὅμιλος,---Ομήρῳ te καὶ “Howd@ καὶ τοῖς ἄλλοις μυθοποιοῖς περὶ τούτων πειθόμενοι
καὶ νόμον θέμενοι τὴν ποίησιν αὐτῶν τόπον τινὰ ὑπὸ τῇ γῇ βαθὺν “4δην ὑπειλήφασι, μέγαν
δὲ καὶ πολύχωρον τοῦτον εἶναι καὶ ζόφερον καὶ ἀνήλιον «.7.r., where the ideas in question
are found in the connection; Plut./c. Cf. Nigelsbach, Homerische Theologie, vii. 28.
405 sq.; Nachhomerische Theologie, vii. 26. 413 sq. “The idea connected therewith
recurs with tolerable unanimity of import amongst the heathen, so far as the faith in per-
sonal immortality was able to gain recognition. Hades, taken in its most general sense,
would thus be the place of assembly and residence for all who depart from the present
world,—in a word, the world beyond.” See Giider’s article in Herzog’s Real-Encyklop. v

"Adns 68 “4δης

440 sqq. The LXX. borrowed the word to render the Hebrew ?ixv, which also denotes
quite in general the place of the dead; according to Hupfeld (Comm. Ps. vi. 6, and
Zeitschrift fir die Kunde des Morgenlandes, 1839, 462), to be derived from “the funda-
mental idea of the entire family of Sxvi Gri, ndwi, Sde’, Seis, etc., whose germ is δ, signifying
here, as in all languages, what is loose, relaxed, gaping) in its two aspects and manifesta-
tions, viz. that of sinking down and that of going asunder (as in χάω, hio, yadda, etc.) ;
whence for bie we have both the idea of a sinking, an abyss, a depth, as in its poetical
synonym 7287 ni'nnn, and the idea equally appearing therein of cleft, cavity, or empty
space, as in the word hell (Germ. Holle), and in χάσμα, χάος (also used for hell).”

bine? receives all the dead, Gen. xxxvii. 35, xlii. 38, 1 Sam. ii. 6, xxviii. 19, 1 Kings
ii, 6, 9, Ps. lxxxix. 49, Hab. ii. 5 ; and concentrates in itself whatever terrors death has
and brings for man, 2 Sam. xxii. 6, Ps. xviii. 5, 6, exvi. 3, lxxxviii. 4, Job vii. 9, xvii.
13, Isa. v. 14, 15, xxxviii. 10, 18; especially remoteness from God the source of life,
Ps. xxxvi. 10, vi. 6, xxx. 10, exv. 17. Hence is it specially the place to which the
ungodly belong, Ps. xlix. 13-15, lv. 16, Prov. v. 5, vii. 27, ix. 18, xv. 11, Isa. xiv. 9,
11, 15, xxviii. 15, 18, Ezek. xxxii. 27, Num, xvi. 30, 33, seeing that in it the wrath
of God is revealed, Deut. xxxii. 22, Hence the glimpses of light caught by the righteous,
as in Ps. xlix. 15, 16. See Stier on Luke xvi. 23, “In borrowing the word ays from
heathenism, both the LXX. and the N. T. writers adopted also in full its main idea,—which
is based on an inner consciousness,—and thus confirmed its identity with the O, T.
Sheol.” Cf. Delitzsch on Ps. vi. 6: “ The ideas of the Hebrews on this subject did not
‘differ from those of other ancient nations. In such doctrines as the creation, the fall, etc.,
the difference is that between an original and a caricatured copy; whereas on this point
even the variety of the mythical inventions has not obliterated the essential unity, even in
matters of detail: from which we conclude that the idea of Hades is the product of the
common consciousness of humanity, and for that very reason cannot be without objective
truth.” The O. T. view is distinguished from the corresponding profane views by “a
chaste sobriety, due to the earnest sternness of monotheism” (Giider in Herzog’s Encyki.).
“Aéns, accordingly, is the realm of the dead, in which are concentrated all the dead, and all
that death brings with it; it is, in particular, the place for sinners, where they find the
result of their life. Hence ὁ θάνατος καὶ ὁ ans, Rev. xx. 13,14; cf. vi. 8,...0 θάνατος,
καὶ ὁ ἅδης ἀκολουθεῖ per’ αὐτοῦ, that is, Hades in the train of death, as its consequence.
Christ as the Redeemer, ἔχεν τὰς κλεῖς τοῦ θανάτου καὶ τοῦ adov, Rev. i. 18. The
redeemed say, ποῦ σου, θάνατε, τὸ κέντρον ; ποῦ σου, ἅδη (al. θάνατε), τὸ νῖκος; 1 Cor.
xv. 55, thus celebrating the redemption realized in Christ, vid. Acts ii. 27, 81, οὐκ ἐγκατε-
λείφθη εἰς ἄδην, from Ps. xvi. 8-11. When, therefore, it is said to Capernaum, ἡ ἕως
οὐρανοῦ ὑψώθης, ἕως ἅδου καταβήσῃ, or καταβιβασθήσῃ, Matt. xi. 23, Luke x. 15, it is
the same idea as in Isa. xiv. 11, 12, Ezek. xxxii. 27, and elsewhere, based on the con-
ception of Hades as the proper place for sinners, where they and all their glory are
brought to shame. The promise, on the contrary, in Matt. xvi. 18, οἰκοδομήσω μου τὴν

Αἷμα 69 Αἷμα

ἐκκλησίαν, καὶ πύλαι ἅδου οὐ κατισχύσουσιν αὐτῆς, refers to the eternal duration of the
church of Christ, which is not, like all other things in the world, to come to an end in
the realm of the dead; οὗ Ezek. xxxii. 18-32; Isa. xxviii. 15-18. On the expression
πύλαι ἄδου, cf. Job xxxviii. 17; Ps. ix. 14, evii. 18; Isa. xxxviii. 10; Wisd. xvi. 13,
σὺ γὰρ ζωῆς καὶ θανάτον ἐξουσίαν ἔχεις καὶ κατάγεις εἰς πύλας Gov καὶ avdyets.—
Inasmuch now as the idea of Hades is everywhere that of ἃ joyless, painful, terrible place,
in which especially the joy and glory of the godless come to an end, what we read in Luke
xvi. 23, καὶ ἐν τῷ Gdn ἐπάρας τοὺς ὀφθαλμοὺς αὐτοῦ, ὑπάρχων ἐν βασάνοις, is not a
special feature, but one that at once falls in and combines with the general idea of Hades.
As Hades is for all a joyless place, but a place of torture especially for the godless, it is
natural to perceive that the dwelling-place of the righteous departed, though they also are
received into the one great abode of the dead. is separated from that of the wicked. In
this place they await the end hinted at in Ps. xlix. 15, 16, which is brought about by
the accomplishment of redemption. Cf. Isa. lvii. 2; Gen. xix. 18, 33. Hence Luke xvi.
23, ὁρᾷ ’ABpadp ἀπὸ μακρόθεν καὶ Λάξαρον ἐν τοῖς κόλποις αὐτοῦ. The promise, Luke
xxiii. 43 (coll. Acts ii. 27, 31; Rev. ii, 7), contains a new element. See my work,
Jenseits des Grabes, Giitersloh 1868.

Αἷμα, atos, τό, the blood of the human or animal body; Mark v. 25, 29; Luke
viii. 43, 44, xiii. 1, xxii. 44; John xix. 34; Acts xv. 20, 29, xxi. 25, ii. 19, 20; Rev.
vi. 12, viii. 7, 8, xi. 6, xiv. 20, xvi. 3, 4, 6, xix. 13. (1) Blood as the substantial basis
of the individual life, Acts xvii. 26, ἐποίησεν ἐξ ἑνὸς αἵματος πᾶν ἔθνος ἀνθρώπων κατοι-
κεῖν κιτὰλ.; John i. 13, ἐξ αἱμάτων γεννηθῆναι (cf. Eur. Jon. 705 [693], ἄλλων τραφεὶς
ἀφ᾽ αἱμάτων; Winer, 159). Cf. Hom. 7]. xix. 105, off αἵματος ἐξ ἐμεῦ εἰσίν, and often ;
Aeschyl. Sept. 128, ἐξ αἵματος γίγνεσθαι. Though the O. T. contains nothing parallel to
these two passages (cf. Delitzsch, bibl. Psychol. iv. 12), the expression corresponds to the
idea contained in Lev. xvii. 11, 81] D72 1W37 05), etc, “for the life of the flesh is the
blood.” Cf. Heb. xii. 4, οὔπω μέχρις αἵματος ἀντικατέστητε x.7.4.—Alua as the sub-
stantial basis of the individual life, conjoined with σάρξ (9.v.), by which the possession of
human nature is brought about, Heb. ii. 14, ἐπεὶ οὖν τὰ παιδία κεκοινώνηκεν αἵματος καὶ
σαρκός (Rec. text, cape. κ. αἵμ., supported by few authorities), serves to designate man-
kind, so far as they owe their distinctive character to this material aspect of their being,
Eph. vi. 12, οὐκ ἔστιν ἡμῖν ἡ πάλη πρὸς αἷμα καὶ σάρκα. On the contrary, σὰρξ καὶ
αἷμα, Matt. xvi. 17, σ. «. αἷμα οὐκ ἀπεκάλυψεν σοί; 1 Cor. xv. 50, σ. «. αἷμα βασιλείαν
θεοῦ κληρονομῆσαι οὐ δύνανται; Gal. i. 16, οὐ προσανεθέμην σάρκι καὶ αἵματι. In John
vi. 53-56 also this must be taken into consideration. As this expression gives promi-
nence to the material phenomenal aspect of the individual, with the liability to death
peculiar to it (Heb. ii. 14), in contrast to its spiritual nature (Eph. vi. 12), it would seem
that just that which is characteristic of the σάρξ, i.e. the limitation of human nature as
alien to what is higher, spiritual, divine, is hinted at in the position of the words σὰρξ καὶ

Αἷμα 70 Αἷμα

αἷμα, Matt. xvi. 17, Gal. i. 16, 1 Cor. xv. 50. Of. Ecclus. xiv. 18, ὡς φύλλον θάλλον
... οὗτος γενεὰ σαρκὸς καὶ αἵματος" ἡ μὲν τελευτᾷ, ἑτέρα δὲ γεννᾶται; xvii. 30, πονηρὸς
ἐνθυμήσεται σάρκα καὶ αἵματας ὉΠ ἼΦΞ occurs oftener in post-bibl. Heb., Lightf.
Hor. Hebr. on Matt. xvi. 17, infinita frequentia hane formulam adhibent scriptores judaict
eaque homines Deo opponunt.—(IL.) Αἷμα by itself serves to denote life passing away in
bloodshed, and generally life taken away by force, Matt. xxiii. 30,35, xxvii. 4; Luke xi.
50, 51; Matt. xxvii. 6, τιμὴ αἵματος ; ver. 8, ἀγρὸς αἵματος ; Acts i. 19, χωρίον αἵματος ;
Matt. xxvii. 24, ἀθῷός εἰμι ἀπὸ τοῦ αἵματος τούτου; ver. 25, τὸ αἷμα αὐτοῦ ἐφ᾽ ὑμᾶς;
Acts ν. 28, βούλεσθε ἐπαγαγεῖν ἐφ᾽ ἡμᾶς τὸ αἷμα τοῦ ἀνθρ. τούτου; xviii. 6, τὸ αἷμα
ὑμῶν ἐπὶ τὴν κεφαλὴν ὑμῶν ; xx. 20, καθαρὸς ἐγὼ ἀπὸ τοῦ αἵματος πάντων. Cf. Ezek.
iii, 18-20; Rev. vi. 10, ἐκδικεῖς τὸ αἷμα ἡμῶν ; xvii. 6, xviii. 24, xix. 2. Plat. Legg. ix.
872 B, αἱμάτων δίκη; Dem. adv. Mid. xxi. 105, ἐφ᾽ αἵματε φεύγειν. The expression
αἷμα ἐκχέειν, Matt. xxvi. 28, Mark xiv. 24, Luke xxii. 20, 1 Cor. xi. 27, Rom. iii.
15, Rev. xvi. 6, Luke xi. 50, Matt. xxiii. 35, Acts xxii. 20, emphasizes not so much
the manner of slaying, but rather the fact of the forcible taking away of life, whether
produced by, or only accompanied with, the shedding of -blood; ef. Acts xxii. 20, of the
stoning of Stephen, ὅτε ἐξεχύννετο τὸ αἷμα Yrepavov—(II1.). Akin to this is the use of
αἷμα to denote life given up or offered as an atonement, since, in the ritual of sacrifice,
special emphasis is laid upon it as the material basis of the individual life. The life of
the animal offered for propitiation appears in the blood separated from the flesh, Lev. xvii.
11-14; Heb. ix. 15, 18, 19, 21, 22, 25, x. 4, xiii. 11; which life is, on the one hand,
in the blood, presented to God; on the other, by sprinkling, appropriated to man; ef. Heb.
ix. 7, xix. 20, by which this blood becomes τὸ αἷμα τῆς διαθήκης ἧς ἐνετείλατο πρὸς ὑμᾶς
ὁ θεός, ix. 20. The same is true of the blood of Christ, Heb. x. 29, τὸ αἷμα τῆς διαθήκης,
ef. xiii. 20 ; Matt. xxvi. 28 ; Mark. xiv. 24; cf. Luke xxii. 20, ἡ καινὴ διαθήκη ἐν τῷ
αἵματι pov. 1 Cor. xi. 25; 1 Pet. 1. 2, ῥαντισμὸς αἵματος ; Heb. xii. 24, αἷμα ῥαντισμοῦ.
It is the life of Christ offered for an atonement, and is contrasted with the blood of beasts
slain in sacrifice, Heb. ix. 12, οὐδὲ δὲ αἵματος τρώγων καὶ μόσχων, διὰ δὲ τοῦ ἰδίου αἵματος
εἰσῆλθεν ἐφάπαξ εἰς τὰ ἅγια ; cf. νον. 14, τὸ αἷμα τοῦ Χριστοῦ ὃς διὰ πνεύματος αἰωνίου
ἑαυτὸν προσήνεγκεν τῷ θεῷ, coll. ver. 25, ὁ ἀρχιρεὺς εἰσέρχεται εἰς τὰ ἅγια... ἐν αἵματι
ἀλλοτρίῳ, only that τὸ αἷμα τοῦ Χριστοῦ does not, perhaps, denote the substance of tue
blood as separated from the body (against Bengel on Heb. xii. 24, who represents it as
blood separated from the body, and as such eternally present and efficacious; likewise
against Delitzsch on Heb. ix. 12, who understands it of the substance of the blood shed
at the first, and then renewed in the heavenly corporeity of Christ at the resurrection,
upon the basis of the residue of the blood remaining therein! Cf. what is said above on
αἷμα éxyéewv.—Beck, Lehrwissensch. i. 624 eqq.; Riehm, Lehrbegriff des Hebr. Briefes, § 61).
Cf. Heb. ix. 25, οὐδ᾽ ἵνα πολλάκις προσφέρῃ ἑαυτόν, parallel with ἐν. αἵματι. ἀλλοτρίῳ ;
ver. 7, οὐ χωρὶς αἵματος ὃ προσφέρει, coll. ver. 14, ἑαυτὸν προσήνεγκεν τῷ θεῷ; cf. ver.
20, διὰ τῆς θυσίας αὐτοῦ πεφανέρωται. In other passages, too, of the N. T., where

es

Αἰἱματεκχυσία 71 Αἰτέω

the blood of Christ is spoken of, the reference is not to the substance, but to the life offered
for atonement ; and αἷμα is the designation of the accomplished and offered sacrifice. - So
1 John i. 7, τὸ αἷμα ᾿Ιησοῦ καθαρίζει ἡμᾶς ἀπὸ πάσης ἁμαρτίας ; v. 6, οὗτός ἐστιν ὁ ἐλθὼν
δὲ ὕδατος καὶ αἵματος ,---ἐν τῷ ὕδατι καὶ αἵματι; cf. ver. 8 (for the construction with διά,
οἵ, Heb. ix. 12; with ἐν, Heb. ix. 25, Matt. xvi. 27, 28 =2 ΝἾΞ, Ps. Ixvi. 13, etc.) ; Rom.
iii. 25, dv προέθετο ὁ θεὸς ἱλαστήριον διὰ πίστεως ἐν τῷ αὐτοῦ αἵματι; v. 9, δικαιωθέντες
ἐν τῷ αἵματι αὐτοῦ ; Eph. i. 7, ἔχομεν τὴν ἀπολύτρωσιν διὰ τοῦ αἵματος αὐτοῦ; ii. 13,
ἐγγὺς ἐγενήθητε ἐν τῷ αἵμ. τοῦ Χριστοῦ (Col. i. 14, Rec. text); Col. i. 20, εἰρηνοποίησας
διὰ τοῦ αἵματος τοῦ σταυροῦ αὐτοῦ; Heb. x. 19, xiii. 12; Acts xx. 28, ἣν περιεποιήσατο
διὰ τοῦ αἵματος τοῦ ἰδίου ; 1 Pet. i. 19, ἐλυτρώθητε τιμίῳ αἵματι Χριστοῦ; Rev. i. 5,
v. 9, vii. 14; Matt. xxvi. 28 ; Mark xiv. 24; Luke xxii. 20; 1 Cor. xi. 27 ; ἡ πρόσχυσις
τοῦ αἵματος, Heb. xi. 28, ef. Ex. xii. 7, corresponds to the rite observed at the Passover
prior to the exile, 2 Chron. xxx. 16, xxxv. 11. otn-nx pu, LXX. = προσχέειν τὸ αἷμα,
Ex. xxiv. 6.

Αἱματεκχὺ σία, ἡ, shedding of blood. Only in Heb. ix. 22, χωρὶς αἱματεκχυσίας
ov γίνεται ἄφεσις, and in patristic Greek. According to Tholuck, de Wette, Hofmann, it
is supposed to signify, in Heb. ix. 22, the bringing of the blood to the altar, the application
of the blood for objective expiation (2 Kings xvi. 15 ; Ex. xxix. 16; Deut. xii. 27; Lev.
viii. 15, ix. 9), whose correlative is ῥαντισμός, the application of the atonement to the
object of it. According to Bleek, Liinemann, Delitzsch, Kurtz, it signifies shedding of
blood, or slaying of a victim; and this is the only true meaning. For, first, the question
dealt with, Heb. ix. 22, is not the manner, but the means, of atonement, αἷμα; cf. vv. 18,
19, 22a, 23, 25. Thus αἱματεκχ. in the former sense, as a term. tech., would denote only
a part of the act of atonement, and as such would exclude the sprinkling of the people,
ver. 19; it could not include this, and at the same time the sprinkling of the holy vessels,
ver. 21. To this it may be added, that αἷμα ἐκχέειν denotes only the shedding of the
blood as the act of killing; but the ritualistic act of blood-outpouring always requires an
addition, πρὸς τὸ θυσιαστήριον ; πρὸς τὴν βάσιν τοῦ θυσ., Lev. viii. 15, ix. 9; ἐπὶ τῷ
θυσ., 2 Kings xvi. 15; προσχέειν also is commonly used. Further, in favour of the
signification blood-shedding, and not the actual pouring out of blood, the expression
employed concerning the blood of Christ, Luke xxii. 20, τὸ αἷμα τὸ ὑπὲρ ὑμῶν ἐκχυννό-
μενον, tells. (Cf. the para'lels.) And finally, the word occurs in patristic Greek—where
it is not generally used in any specially ritualistic or Christian sense—simply with the
meaning blood-siedding, slaying, murder. Georg. Alex. vita Chrys. ὃ. viii. p. 184, 26,
φοβηθεὶς μήπως καὶ αἱματεκχυσίαι γένωνται εἰς τὸν Adov. Antioch. hom. xxxix. p. 1090 Ο,
τὸ γὰρ ἐκκόψαι τὸ ἴδιον θέλημα αἱματεκχυσία ἐστί, perinde est ac si proprium sanguinem
Jundas, (Hase in Steph. Thes. 8.0.)

Αἰτέω, to ask, beg, implore, claim. It differs from the synonyms δέομαι, épwraw,
ἐπιθυμέω, in that it denotes the desire of the will; ἐπιθυμέω, the desire of the affections ;

Airéw ie: Airéw

δέομαι, the request of need; while épwrdw designates the form of the request, as also
εὔχεσθαι, which in classical Greek is the proper term for request directed to the gods,
embodying itself as prayer. As to the literal meaning of aitéw, we may compare’ the
compounds, and eg. Xen. Anab. ii. 1. 8, βασιλεὺς κελεύει τοὺς “Ελληνας παραδόντας τὰ
ὅπλα. ὃ 10. θαυμάξω πότερα ὡς κρατῶν βασιλεὺς αἰτεῖ τὰ ὅπλα ἢ ὡς διὰ φιλίαν καὶ
δῶρα. Εἰ μὲν γὰρ ὡς κρατῶν τὶ δεῖ αὐτὸν αἰτεῖν, ἀλλ᾽ οὐ λαβεῖν ἐλθόντα ; all the
synonyms are used of prayer in the N. T. excepting ἐπιθυμέω, αἰτεῖν also with the
addition ἐν προσευχῇ, Matt. xxi. 22 ; cf. with προσεύχεσθαι, Mark xi. 24, Col. i. 9. Phil.
iv. 6, τῇ προσευχῇ καὶ τῇ δεήσει τὰ αἰτήματα ὑμῶν γνωριζέσθω. Bengel (followed by
Trench), on John xi, 22, lays stress upon the fact that Jesus does not use αἰτεῖν or
αἰτεῖσθαι of Himself, though Martha does. Jesus Himself says, ἐδεήθην, Luke xii. 33 ;
ἐρωτήσω, John xiv. 16; cf. ver, 13, xvi. 26, xvii. 9, 15, 20. Bengel says, “ αἰτεῖσθαι
videtur verbum esse minus dignum, quanquam, LXX. Deut. x. 12, habent, τί κύριος ὁ θεός
σου αἰτεῖται παρὰ σοῦ" Trench wrongly limits the use of αἰτεῖν when he says that,
like the Latin “ peto,” it is submissive and suppliant, “the constant word by which is
expressed the seeking of the inferior from the superior (Acts xii. 20), of the beg,
from him that should give alms (Acts iii. 2), of the child from the parent (Matt. vii. 9 ;
Luke xi. 11), of the subject from the ruler (Ezra viii. 22), of man from God (1 Kings
iii. 11; Matt. vii. 7; Jas. 1. 5; 1 John iii, 22; cf. Plato, Zutyphr. 14, εὔχεσθαι [ἔστιν]
αἰτεῖν τοὺς θεούς)" As many examples of the opposite might be quoted, cf. Xen. as
above; Deut. x. 12; Acts xvi. 29, etc. Alirely is simply to wish to have something, a
desire expressed according to circumstances, as a demand, an entreaty, a prayer. Equally
erroneous is Trench’s observation, that ἐρωτάω is the word for an inquiry directed to
one’s equal, “an asking upon equal terms.” An examination of N. T. usage rather
shows that épwrdw only characterizes the form of the request; it is the nicest, finest, most
delicate term for “to ask;” 1. John v.16. (In classical Greek and the LXX., ἐρωτάω, in
the sense to request, is wholly unknown.) This sufficiently explains the circumstance noted
by Bengel.

Aireiv is construed with the accusative both of the thing asked for and of the
person asked. The former, Matt. vii. 10, xxi. 22; Luke i. 63, xi, 12; John xiv. 13,
14, xvi. 24; Acts xvi. 29; 1 Cor. 1. 22; 1 John iii. 22. The latter, Matt. v. 42,
vi. 8; Luke vi. 30, xi. 13; John iv. 10. Also παρά τινος, Jas. i. 5. With two aceu-
satives, Matt. vii. 9,11; Mark vi. 22, 23 (x. 35, Lachm. Tisch.); Luke xi. 11; John
xi. 22, xv. 16, xvi. 23; 1 Pet. iii. 15; τὶ παρά τινος, Matt. xx. 20; John iv. 9; Acts
iii. 2; 1 John v.15. Without object, Matt. vii. 7, 8; Luke xi. 9,10; John xvi 24;
Jas. i. 6, iv. 3; 1 John v. 10.

The middle, often in prose, from Herod. onwards, signifies literally, to ask for something
Sor oneself,—cf. Acts vii. 46, ἠτήσατο εὑρεῖν «.7.r.; Mark vi. 24, 25, xv. 8; Jas. iv. 2, 3;
Matt. xx. 22,—but the reflective element is not always to be maintained or emphasized.
According to Bekk. Anecd. Graec. 81, the use of the middle was limited thus: αἰτεῖσθαι

wa

Αἴτημα 73 Παραιτέομαι

τὸν ἀποδιδόντα, τὸν δὲ μὴ ἀποδώσοντα αἰτεῖν. But even this does not always hold good.
It is construed like the active with τί, Matt. xiv. 7, xviii. 19, xxvii. 20,58; Mark vi.
24, x. 38, xi. 24, xv. 6, 43; Luke xxiii. 25, 52; John xv. 7; Acts xii. 20, xxv. 3,15;
Eph. iii. 20; 1 John v. 14,15. Acc. with inf, Luke xxiii. 23; Actsiii.14. With inf.
following, Acts vii. 46, ἠτήσατο εὑρεῖν (Matthiae, ὃ 53); Kriiger, lv. 4. 1)—a com-
bination explained by the reflective force of the middle. Eph. iii. 13, αἰτοῦμαι μὴ
ἐγκακεῖν ἐν ταῖς θλίψεσίν μου ὑπὲρ ὑμῶν, is to be regarded in the same manner as a prayer
of the apostle for himself; for we are hardly justified in supposing the omission of ὑμᾶς
as the subject. With ἵνα following, Col. i. 9. With two acc. Acts xiii. 28. τὸ παρά
tivos, Acts ix. 2.

Αἴτη μα, τό, ἃ request, like the German Forderwng, in a passive sense, that which
I have to ask for, from which αὔτησις (not in the N. T.; LXX. Judg. viii. 24; 1 Kings
ii. 16, 20; Job vi. 8) does not differ; for, as is often the case with verbal: subs. in -ovs,
it passes over into the passive meaning. But though αἴτησις often means the same as
αἴτημα, αἴτημα never, like αἴτησις, signifies the act merely of requesting, but always the
subject-matter of request. Airnots sometimes means the act simply ; cf. Plato, Huth.14C:
ἐπιστήμη αἴτησεως καὶ δόσεως θεοῖς ἡ ὁσιότης ἂν ein. This fully explains Phil. iv. 6, ἐν
παντὶ τῇ προσευχῇ καὶ τῇ δεήσει μετὰ εὐχαριστίας τὰ αἰτήματα ὑμῶν γνωριξέσθω πρὸς τὸν
θεόν, where the relation between δέησις and αἴτημα involves difficulty if we do not take
αἴτημα strictly in a passive sense, “ what ye have to ask.” The meaning is not that the
αἰτήματα are to be presented as prayer and request before God in the form of δέησις, but
that they are to be presented μετὰ εὐχαριστίας. As the emphasis lies upon μετὰ evy.,
δέησ. and air. differ respectively as form and subject-matter. Also in Luke xxiii. 24;
1 John v. 15.—LXX. Ps, xx. 6, xxxvii. 4 τε Προ, 1 Sam. i. 17, 27; Esth v. 7;
Ps. evi. 16 =oNe,

’"Amattéa, to recall, to demand back, of legal exaction of a demand, or of legitimate
claim, cf. Deut. xv. 2, ἀφήσεις πᾶν χρέος ἴδιον ὃ ὀφείλει cor ὁ πλησίον, καὶ τὸν ἀδελφὸν
σου οὐκ ἀπαιτήσεις. Ver. 8, τὸν ἀλλότριον ἀπαιτήσεις ὅσα ἐὰν ἣ σοι Tap αὐτῷςἑ With
two acc., or τὲ ἐκ τινός, Aesch. Cho. 398. In the N. T. Luke vi. 30, ἀπὸ τοῦ αἴροντος τὰ
σὰ, μὴ ἀπαίτει; Luke xii. 20, τὴν ψυχήν σου ἀπαιτοῦσιν ἀπὸ cod, Cf. Wisd. xv. 8, τὸ
τῆς ψυχῆς ἀπαιτηθεὶς xpéos.—Andoc. p. 126 ; Reisk., ταῦτα ὑμᾶς, εἰ μὲν βούλεσθε, αἰτῶ"
εἰδὲ μὴ βούλεσθε, ἀπαιτῶ.

Ἔ ξαιτέω, to claim back, to require something to be delivered up (to re-claim), Diod.
Sic. iv. 79, ἐξήτει τὸν Δαίδαλον εἰς τιμωρίαν. Middle, to re-claim for oneself, cf. αἰτέω.
Luke xxii. 31, ὁ σατανᾶς ἐξητήσατο ὑμᾶς, τοῦ σινιάσαι ὡς τὸν σῖτον.

᾽Ἔπαιτέω, urgently to ask, to beg for, Luke xvi. 3, xviii. 35 (Rec. προσαιτῶν).

Παραιτέομαι, active unused ; to try to obtain by asking, to beg a person’s release,
the person addressed being regarded as reluctant, or the thing asked for difficult to obtain,
Kk

Προσαιτέω 74 Αἰών

Xen. Mem. ii. 2. 14, παραυτήσῃ τοὺς θεούς σοι συγγνώμονας εἶναι. Then to beg to be
excused, to decline, or refuse the thing spoken of. Chiefly in later Greek, especially in
Plut., yet also in Herod., Xen., Dem., and Tragedians. In the N.T.=¢o decline, to refuse,
to avoid, with accusative following. Acts xxv, 11, οὐ παραιτοῦμαι τὸ ἀποθανεῖν; Heb.
xii, 25; 1 Tim. iv. 7, v. 11; 2 Tim. ii. 23; Tit. iii, 10. ΟἿ Polyb. v. 27. 3, τοὺς
ἄρχοντας παραιτεῖσθαι, “ to decline the summons of the authorities.” Plato, Mor. 206 A,
γυναῖκα παραιτ., to divorce one’s wife. With following μή with the infin, Heb. xii. 19.—
To excuse oneself, Luke xiv. 18, 19, ἔχε we παρῃτημένον. Cf. Plut. Mor. 868.

II pocacréza, to ask besides, to ask importunately, to beg, John viii. 9; Rec. Mark
x. 46; Luke xviii. 35, syn. ἐπαιτεῖν.

Προσαιτής, ἃ beggar (in later Greek, especially Plut.), Lachm., Tisch, in John
ix. 8; Mark x. 46.

Aidp, dvos, 6, connected with del, aiés, αἰέν, always (not, as in the first edition, with
dw, dnus); hence=duration. Cf. Aristot. de cocl. i. 9, τὸ γὰρ τέλος τὸ περιέχον τὸν τῆς
ἑκάστου ζωῆς χρόνον, ob μηθὲν ἔξω κατὰ φύσιν, αἰὼν ἑκάστου κέκληται. κατὰ τὸν αὐτὸν
δὲ λόγον καὶ τὸ τοῦ παντὸς οὐρανοῦ τέλος καὶ τὸ τὸν πάντα χρόνον (cf. χρόνος δὲ ἀριθμὸς
κινήσεως, Id. ibid.) καὶ τὴν ἀπειρίαν περιέχον τέλος αἰών ἐστιν ἀπὸ τοῦ ἀεὶ εἶναι εἰληφὼς
τὴν ἐπωπυμίαν, where the linguistic usage is rightly presented. In early Greek especially,
and still also in the Attic, αἰών signifies the duration of human life as limited to a certain
space of time, and this is clearly closely connected with the conception; hence =the
duration of life, course of life, term of life, lifetime, life in its temporal form. So in
Homer, Hesiod, Pindar. Cf. Hom. ii. 24. 725, ἄνερ, ἀπ᾿ αἰῶνος νέος ὥλεο, κὰδ δὲ μεχήρην
λείπεις ; Pind. ΟἹ, ii. 120, ἄδακρυν νέμονται aidva; Hom. 71. xvi. 453, αὐτὰρ ἐπειδὴ τόν
γε λίπῃ ψυχή τε καὶ αἰών. Likewise Tragg., Plat., Xen., Herodt., Plut—Soph. 1. 1085,
πάγκλαυτον αἰῶνα εἵλου; Plat. Legg. iii. 701 C, χαλεπὸν αἰῶνα διάγοντας μὴ λῆξαί ποτε
κακῶν, etc.; Herodt. iii. 40, οὕτω διαφέρειν τὸν αἰῶνα; Xen. Cyrop. ii 1. 7, διὰ παντὸς
τοῦ αἰῶνος ἀμηχανοῦντες βιοτεύειν. Hence explained by Eustath. = τὸ μέτρον τῆς ἀνθρω-
πίνης ζωῆς; by Hesych., ὁ τῆς ζωῆς χρόνος. From this original limitation of the concep-
tion to human life, it may be explained how it sometimes denotes the space of a human
life, a hwman generation (whence, perhaps, the remark of Jerome on Ezek. xxvi., that it
means a period of seventy years), so that αἰών denotes an age or generation from the point
of view of duration of time, as yeved does from that of duration of race; (cf. Luke
xvi. 8; Eph. ii 7; Col. i 26; Eph. iii. 21, εἰς πᾶσας τὰς γενεὰς τοῦ αἰῶνος τῶν αἰώνων,
etc.); and hence that it passes over into the more general and wider signification, age.
Diod. iii. 78, ἐν τῷ πρότερον aid; Dion. Hal. A. RB. i. 3, χρόνον ὅποσον ἂν ὁ θνητὸς αἰὼν
ἀντέχῃ ; Vii. δ, ὅσας ὁ μακρὸς αἰὼν μεταβολὰς φέρει. Accordingly, the expansion of the
conception to time unlimited (eternity a parte ante and a parte post) was easy, for it
simply involved the abstraction of the idea of limitation, and thus the word came to

Αἰών 75 Αἰών

signify unlimited duration. The expressions, ἐξ αἰῶνος, ἀπ᾽ αἰῶνος, εἰς αἰῶνα, 80 αἰῶνος
(Arist. de mundo, c. 5, ταῦτα δὲ πάντα ἔοικεν αὐτῇ (sc. τῇ γῇ) πρὸς ἀγαθοῦ γινόμενα τὴν
δι’ αἰῶνος σωτηρίαν παρέχειν), belong to later Greek. It is interesting to observe the
connection of the word, as traced by Curtius, 354 sq., with the Sanscrit évas, “ course,”
“walk ;” in the plural, habit, custom; Old High German, éwa, “ eternity ;” then, in a
derived sense, law, contract, marriage ; see R. v. Raumer, Linwirkung des Christenthums
auf die althochd. Sprache, 1845, p. 329.

Inasmuch, therefore, as αἰών may denote either the duration of a definite space of
time, or the (unending) duration of time in general, both future and past, according to
the context, it was the proper term for rendering the Hebrew pbiy for which the LXX.
use it constantly,—the only distinction being that the Hebrew word meant primarily, a
remote, veiled, undefined, and therefore unlimited time, past or future, and only secondarily,
a definite (especially a future) period whose limits must be ascertained from the context.
Deut. xv. 17, ἔσται σοι οἰκέτης eis τὸν αἰῶνα ; Isa. xxxii. 14, 15, ἔσονται ai κῶμαι σπή-
λαια ἕως τοῦ αἰῶνος... ἕως ἂν ἔλθῃ ἐφ᾽ ὑμᾶς πνεῦμα ἀφ᾽ ὑφηλοῦ; cf. ver. 17, καὶ
κρατήσει ἡ δικαιοσύνη ἀνάπαυσιν καὶ πεποιθότες ἕως τοῦ αἰῶνος ; vid. Lexica, 8.0. ddy.
Specially often do we find ἀπὸ τοῦ αἰῶνος, ἀπ᾽ αἰῶνος, δι’ αἰῶνος, εἰς τὸν αἰῶνα, also the
plural εἰς τοὺς αἰῶνας, which latter use arose probably from the meaning “age,” and
according to Steph. Zhes. (Paris ed.), occurs indeed, though very rarely, in classical writers.
Ps, Ixi. 5, Ixxvii. 8, μὴ εἰς τοὺς αἰῶνας ἀπώσεται κύριος ; Dan. ii. 44, vi. 26, etc.; πρὸ
τῶν αἰώνων, Ps, ly. 20.

The N. T. use of the word is not quite accounted for by a reference to the LXX.;
for they employed it, on the whole, in substantially the same way as the classical writers.
Not only expressions like εἰς τὸν αἰῶνα, Matt. xxi. 19; Mark iii. 29, xi. 14; Johniv. 14,
vi. 51, 58, viii. 35, 51, 52, x. 28, xi. 26, xii. 34, xiii. 8,xiv. 16; 1 Cor. viii. 13 ; 2 Cor.
ix. 9; Heb. v. 6, vi. 20, vii. 17, 21, 24, 28; 1 Pet. i. 25; 1 John ii. 17; 2 John 2; εἰς
aidva,2 Pet. ii. 17 (omitted by Lachm. and Tisch.) ; Jude 13 ; εἰς τὸν αἰῶνα τοῦ αἰῶνος,
Heb. i. 8, after Ps. xlv. 7; εἰς τοὺς αἰῶνας, Matt. vi. 13, Rec. text in Luke i. 33 ; Rom.
i. 25, ix. 5, xi. 36, xvi. 27; 2 Cor. xi. 31; Heb. xiii. 8 ; εἰς πάντας τοὺς αἰῶνας, Jude 25;
εἰς τοὺς αἰῶνας τῶν αἰώνων (the addition of gen. strengthens the idea; it is a periphrasis
for the superlative, Matthiae, ὃ 430; in the O. T. the sing. εἰς τὸν αἰῶνα τοῦ αἰῶνος
only in a few passages, Hebrew phy yd, yn ody), Gal. 1, 5; Phil. iv. 28; 1 Tim.i. 17;
2 Tim. iv. 18; Heb. xiii. 21; 1 Pet. iv. 11, v.11; Rev. i 6,18, iv. 9,10, v. 13 (14,
Rec, text), vii. 12, x. 6, xi. 15, xiv. 11, xv. 7, xix. 3, xx. 10, xxii. 5; ἀπ᾽ αἰῶνος, Luke
i. 70; Acts iii. 21, xv. 18; ἐκ τοῦ αἰῶνος, John ix. 32; ἀπὸ τῶν αἰώνων, Eph. iii. 9;
πρὸ τῶν αἰώνων, 1 Cor. ii. 7,—but also others like 6 αἰὼν οὗτος, μέλλων, ἐρχόμενος,
ἐκεῖνος, συντέλεια τοῦ αἰῶνος, occur, in which another influence is traceable, namely, a post-
biblical and rabbinical usage, so that we have here an example of School expressions
being adopted into the language of Holy Scripture. In O. T. prophecy occurs occasionally
the expression OD’ NNN, Gen, xlix. 1; Num. xxiv. 14; Deut. iv. 30, xxxi. 29; Isa.

Αἰών 76 Αἰών

ii. 2; Jer. xxiii, 20, xxx. 24, xlviii. 17, xlix. 39; Ezek. xxxviii. 16; Hos. iii. 5; Mie.
iv. 1; d2vn nN NNa, Ezek. xxxviii. 8, not to signify the latest future, “further than which
the eye cannot penetrate” (Hitzig on Mic. iv. 1); nor “the end of this world’s history,
which seems to the eye of the speaker to lie at the extreme limit of his horizon” (Delitzsch
on Heb. i. 1); but the last days in general (opp. MN, Eccles. vii. 8; Isa, xlvi. 10;
Deut. xi. 12; not, however, as contrasted with the time of the speaker), the last period of
historical development, vid. Num. xxiv. 14; Deut. iv. 30, xxxi. 29; Ezek. xxxviii. 8 ;
Jer. xxiii. 20, xxx. 24, xlviii. 47, xlix. 39; Hos. iii. δ, in which both the threatened
curses and the Messianic salvation (vid. Isa. ii. 2; Mic. iv. 1, etc.) are to be revealed; in
a word, the time of final decision, the time of settlement ;—hence the term is always taken
by Jewish interpreters (and rightly so) in a Messianic sense. Kimchi on Isa. ii. 2,
Ubicunque leguntur haec verba oven nnN3, thi sermo est de diebus Messiae. (Vid. also
Drechsler, Knobel on Isa. ii. 2; Hengstenberg on Balaam, p. 158 sq., Christology, i.
on Mic. iv. 1.) We need not be surprised that the prophets compress much into this
time, for they conceive the history of the final decision as taking place in it. Vid. Deut.
iv. 30; Hos. iii. 5; Isa. ii, 2 sq., ete. Possibly, therefore, the occupation of Canaan
described in Gen. xlix. is placed in this time, so far as it is to be regarded as the beginning
of the fulfilment of prophecy, while the actual entrance of the final end into the present
shifts itself further on. The LXX. render this expression by ἐπ᾿ ἐσχάτων τῶν ἡμερῶν, ἐπὶ
ἐσχάτου, ἐσχάτῳ τῶν ἡμερῶν, ἐν ταῖς ἐσχάταις ἡμεραῖς (vid. ἔσχατος) ; cf. Heb. i. 1, etc.
Chald. = 7217 D3, x2 FiDZ, post-biblical synagogal = D>ivn Ὁ (Delitzsch on Heb. ix. 26),
for which in the N. T. συντέλεια τοῦ αἰῶνος, Matt. xiii. 39, 40, 49, xxiv. 3, xxviii. 20;
συντέλεια τῶν αἰώνων, Heb. ix. 26, close of time, of the present development of the world,
of the course of the world; cf. Paul’s words in 1 Cor. x. 11, ταῦτα δὲ τύποι συνέβαινον
ἐκείνοις, ἐγράφη δὲ πρὸς νουθεσίαν ἡμῶν, εἰς ods τὰ τέλη τῶν αἰώνων κατήντηκεν, as also
τὸ πλήρωμα τοῦ χρόνου, in Gal. iv. 4. Between Heb. ix. 26, 1 Cor. x. 11, on the one
hand, and Matt. xiii. 39 sq. on the other, there is a difference, so far as the latter marks
the end as still future, whilst the former characteristically describes the present. Looked
at in relation to the past, the Messianic age is the συντέλεια τῶν αἰώνων ; considered in
relation to the future, the συντέλεια τοῦ αἰῶνος is still to come, in so far as the existing
course of the world has not yet found its final termination. This is clear from the mode
in which the idea suggested by non nyinxa is further carried out. The ἔσχαται ἡμέραι
give us the view of a future, which owes its entire character to the fulfilment of the
Messianic prophecies,—a future designated 837 DY, αἰὼν ἐρχόμενος, μέλλων, ἐκεῖνος ;
whereas the past and present, down to that time, were denoted by 77 DSi, αἰὼν οὗτος.
The question now is, to which of these times belong the Mv nint? In Schabbath, fol.
63, we read: Dixit R. Chija, Bar Abba: omnes prophetae omnino non sunt vaticinati nisi
de diebus Messiae, sed xan nyt oculus non vidit praeter te, o Deus, Isa. lxiv. 4. In this
and many other passages, therefore, agreeably to the expression ὉΠ nvinx, the time of
the Messiah is reckoned in the mmm phy, like all that is viewed as belonging to the end

es) ον

Αἰών 77 Aiwv

of days. See Bleek on Heb.i. 1. So, eg., the resurrection promised in Dan. xii. 2, on
which R. Saadias Gaon, in Emunoth, fol. 36. 1, says regarding those who rise again:
“God will transfer them from the days of the Messiah to the joys of the xan ody.” On
the other hand, however, αἰὼν μέλλων also is sometimes described as the time of the
Messiah, eg. Targ. on 1 Kings iv. 33: xmwny net wodya pn Nndya, in seculo hoc et in
seculo futuro Messiae. Beracoth, cap. 1 (in Lightfoot on Matt. xii. 32): Diebus vitae tuae
innwitur hoe saeculum ; omnibus diebus vitae tuae swperinducuntur Dies Messiae. Cf. also
Oehler, art. “ Messias” in Herzog’s Realencyel. ix. 434, who quotes also Tosephot on Bab.
Sanh., fol. 1105: “the future world, that is, the days of the Messiah.” Finally, how-
ever, the days of Messiah are elsewhere separated from and placed between the two ages
of the world ;—affirmed by Oehler (in Herzog) to be a modification of the first view,
which may perhaps be described as the one that has at last gained exclusive recognition ;
ὁ αἰὼν μέλλων would then denote the time of the new world.

The expression ὁ αἰὼν οὗτος and μέλλων then passed over into the N. T., being used
there also in the first instance to distinguish the present from the future which follows on
the final decision, and in which retribution takes place. So in Mark x. 30; Luke xviii. 30,
ὃς οὐχὶ μὴ ἀπολάβῃ πολλαπλασίονα ἐν τῷ χαιρῷ τούτῳ Kal ἐν τῷ αἰῶνι τῷ ἐρχομένῳ ζωὴν
αἰώνιον. In the parallel passage, Matt. xix. 28, we read, ἐν τῇ παλιγγενεσίᾳ ὅταν καθίσῃ
ὁ vids τοῦ ἀνθρώπου ἐπὶ θρόνου δόξης αὐτοῦ; and in Luke xx. 35, of δὲ καταξιωθέντες τοῦ
αἰῶνος ἐκείνου καὶ τῆς ἀναστάσεως τῆς ἐκ νέκρων τυχεῖν are contrasted with the υἱοῖς τοῦ
αἰῶνος τούτου. Ὃ αἰὼν pédX., therefore, is the new age of the world that commences with
the palingenesia (cf. Rev. xxii. 5 ; vid. s.v. παλυγγενεσία), and which is inaugurated and
conditioned by the resurrection of the dead—by the second coming of Christ (Matt. xiii,
and xxiv.). Accordingly, αἰὼν οὗτος embraces the entire period of the world till the
συντέλεια τοῦ αἰῶνος (in which expression reference to a further future is still wanting),
whose close will be the τέλη τῶν αἰώνων, 1 Cor. x. 11; συντέλεια τῶν αἰώνων, Heb. ix. 26.
We find here αἰών used in the plural to denote the past, just as elsewhere for the future
(Eph. iii. 21, εἰς γενεὰς τοῦ αἰῶνος τῶν αἰώνων ; Heb. xiii. 8, εἰς τοὺς αἰῶνας), for the purpose
of giving it a more general character—like χρόνοι, eg. in 1 Pet. 1. 20; Acts i. 6; Lat.
tempora. Riehm (Lehrbegriff des Hebréer-Br. i. 209) thinks that συντέλεια τῶν αἰώνων, in
Heb. ix. 26, implies that the turning-point of both ages, the αἰὼν μέλλων, had already
commenced with the first advent of Christ,—in opposition to Heb. i. 6, ii. 5-8, xi. 40;
1 Cor. xv. 20-28. Cf. Heb. vi. 5 with iv. 9, 11, x. 35,36. That expression means,
however, nothing more than ἐπ᾽ ἐσχάτου τῶν ἡμέρων τούτων in Heb. i. 1 (cf. 1 Pet. 1. 20) ;
and as the latter is drawn from biblical usage, so the former from that of the Schools and
social life. The final portion of αἰὼν οὗτος commenced when Christ appeared ;---ἔὄσχατον
τῶν χρόνων, ἔσχ. ἡμέρα, Acts ii. 17; 1 Pet. i. 20; Heb. 1. 1; which last-mentioned
expression is elsewhere limited to the time immediately preceding the παρουσία, 2 Tim.
iii. 1; οὗ 1 Tim. iv. 1; 1 Pet. i. 5. As the αἰὼν μέλλων derives its moral value from
the decision arrived at in the συντέλεια τοῦ αἰῶνος (Matt. xiii. 39, 40, 49; cf. Luke

αἰώνιος 78 Αἰώνιος

xx. 28, οἱ δὲ καταξιωθέντες τοῦ αἰῶνος ἐκείνου τυχεῖν), an opposite moral character is
attributed to αἰὼν οὗτος, as a course of time alienated from the revealed truth of God
Matt. xiii, 22, ἡ μέριμνα τοῦ αἰῶνος τούτου (Lachm., Tisch. omit τούτου) συμπνίγει τὸν
λόγον, cf. ver. 24 sq., 40; Luke xvi. 8, of viol τοῦ αἰῶνος τούτου φρονιμώτεροι ὑπὲρ τοὺς
υἱοὺς τοῦ φωτός. Stress is laid on this, especially in the Pauline writings, Rom. xii. 2,
μὴ συσχηματίζεσθε τῷ αἰῶνι τούτῳ, ἀλλὰ μεταμορφοῦσθε τῇ ἀνακαινώσει τοῦ νοὸς εἰς K.7.X. ;
2 Tim. iv. 10, ἀγαπήσας τὸν νῦν αἰῶνα. CF. Tit. ii. 12, where ἀσέβεια and the κοσμικαὶ
ἐπιθυμίαι are taken as answering to the νῦν aidy. Eph. ii. 2, ἐν ἁμαρτίαις περιεπατήσατε
κατὰ τὸν αἰῶνα τοῦ κόσμου τούτου, vid. κόσμος. Hence Gal. i. 4, ὅπως ἐξέληται ἡμᾶς ἐκ
τοῦ ἐνεστῶτος αἰῶνος πονηροῦ (see concerning this passage, ἐνίστημι) ; 1 Cor. ii. 6, σοφία τοῦ
αἰῶνος τούτου, opposed to θεοῦ ; iii. 18, ii. 6, 8, ἄρχοντες τοῦ αἰῶνος τούτου ; 2 Cor. iv. 4,
ὁ θεὸς τοῦ αἰῶνος τούτου ἐτύφλωσεν τὰ νοήματα τῶν ἀπιστῶν, εἰς TO μὴ αὐγάσαι τὸν φωτισ-
μὸν τοῦ εὐαγγ. ; cf. Luke xvi. 8.—Heb. vi. 5 may perhaps also be adduced, καλὸν γευσα-
μένους θεοῦ ῥῆμα δυνάμεις τε μέλλοντος αἰῶνος ; cf. Eph. iii. 30; Heb. vii. 16—The
expression occurs, besides, in Eph. i. 21; 1 Tim. vi. 17 ; Eph. ii. 7, ἐν τοῖς αἰῶσιν τοῖς
ἐπερχομένοις. Syn. with ὁ καιρὸς οὗτος, 6 viv καιρός, 6 κόσμος οὗτος, which see. It
does not occur in John’s writings, in the Gospel, the Epp., the Rev., nor in James and
Jude, Its use in 2 Pet. iii. 18, αὐτῷ ἡ δόξα καὶ νῦν καὶ εἰς ἡμέραν αἰῶνος, is peculiar;
see ἡμέρα, ἡμέρα ἀπολυτρώσεως, σωτηρίας, κυρίου, where the genitive specifies what is
characteristic of the Day,—because it serves to make it manifest. Accordingly, ἡμέρα
αἰῶνος opposed to viv denotes the Day on which eternity will become manifest, and that
in the sense in which the expression is used in Ecclus. xviii. 10, ὡς σταγὼν ὕδατος ἀπὸ
θαλάσσης καὶ ψῆφος ἄμμου, οὕτως ὀλίγα ἔτη ἐν ἡμέρᾳ αἰῶνος.

Akin to post-biblical rabbinical usage is also Heb. xi. 3, κατηρτίσθαι τοὺς αἰῶνας
ῥήματι θεοῦ, syn. τὸ βλεπόμενον ; ver. 2, δι’ οὗ καὶ ἐποίησεν τοὺς αἰῶνας, where οἱ αἰῶνες
= Dv. So Wisd. xiii. 9, εἰ γὰρ τοσοῦτον ἴσχυσαν εἰδέναι ἵνα δύνωνται στοχάσασθαι
τὸν αἰῶνα, τὸν τούτων δεσπότην πῶς τάχιον οὐχ εὗρον, --“ words suggested probably by
the Jewish formula with min phy, and often referring less to the idea of time than to the
totality of that which has outward existence during time—to the world itself so far as it
moves in time” (Bleek). So also, though in a somewhat bombastic manner, Delitzsch
says: “The worlds which constitute the immeasurable contents of immeasurable time,
thus naming plwraliter that which singulariter is called ὁ κόσμος: nby, δον, in post-
biblical Hebrew, often signifies the world as it presents itself in the cowrse of time, as it
appears to us,—a meaning derived from the import of the word in the School formula above
named, but without further reference to the conception of time. See κόσμος. <Aldves in
this sense occurs in the Ν. T. only in the Epistle intended for Jewish-Christians, that to
the Hebrews. Cf. the synonymous expressions 6 αἰὼν οὗτος and ὁ κόσμος οὗτος.

Αἰώνιεος, ον, fem. αἰωνία. 2 Thess, ii. 16, παράκλησις αἰωνία; Heb. ix. 12, αἰωνία
λύτρωσις. In the first passage, codices F G read αἰώνιον. Besides also Ο, 2 Pet. i. 11,

᾿Ακολουθέω 79 ᾿Ακολουθέω

αἰωνία βασιλεία; B, Acts xiii. 48, ξωὴ αἰωνία. Also in single passages in the classics,
Plat. Zim. 38 B, αἰωνία φύσις, doubtful; Diod. Sic.i.1. Belonging to the αἰών, to time in
its duration—constant, abiding, eternal. Plat. Rep. ii. 363 Ὁ, ἡγησάμενος κάλλιστον
ἀρετῆς μισθὸν μέθην αἰώνιον ; Legg. x. 904 A, ἐπειδὴ κατεῖδεν ἡμῶν ὁ βασιλεύς... ἀνώ-
λεθρον ὃν γινόμενον ἀλλ᾽ οὐκ αἰώνιον ψυχὴν καὶ σῶμα ; Philem. 1ὅ, ἐχωρίσθη πρὸς ὥραν
ἵνα αἰώνιον αὐτὸν ἀπέχης. Most frequently in biblical and ecclesiastical Greek. LXX.
instead of the subst. πρὶν, In the N. T. mostly conjoined with ζωή, fw αἰώνιος, Matt.
xix. 16, 29, xxv. 46; Mark x. 17, 30; Luke x. 25, xviii. 18,30; Acts xiii. 46, 48;
Rom. ii. 7, v. 21, vi. 22, 23; Gal. vi. 8; 1 Tim. i 16, vii 12, 19; Tit. i 2, iii, 7;
Jude 21; John iii. 15, 16, 36, iv. 14, 36, v. 24, 39, vi. 27, 40, 47, 54, 68, x. 28, xii.
25, 50, xvii. 2,3; 1 Johni. 2, ii. 25, iii, 15, v. 11, 13, 20, for which in 1 Tim. vi. 19,
Lachm., Tisch., read ἡ ὄντως ζωή, answering to ζῆν εἰς τὸν αἰῶνα, opposed to πρόσκαιρος ;
2 Cor. iv. 18, τὰ yap βλεπόμενα πρόσκαιρα, τὰ δὲ μὴ βλεπόμενα αἰωνία, and, indeed, this
ζωὴ αἰώνιος belongs to the αἰὼν μελλ. ; cf. Luke xviii. 30, ὃς οὐχὶ μὴ ἀπολάβῃ πολλα-
πλασίονα ἐν τῷ καιρῷ τούτῳ καὶ ἐν τῷ αἰῶνι τῷ ἐρχομένῳ ζωὴν αἰώνιον; Mark x. 30;
John xii. 25, ὁ μισῶν τὴν ψυχὴν αὐτοῦ ἐν τῷ κόσμῳ τούτῳ εἰς ξωὴν αἰώνιον φυλάξαι
αὐτήν. In the Gospel and first Epistle of John it occurs only in this connection; where
ζωὴ αἰώνιος is represented as both future (vi. 27, xii. 25, iv. 14, 36) and also for the
most part as already present (John xvii. 3, and the other passages; cf. xi. 26, 27, viii.
51); akin is the view contained in Hebrews, according to which the δυνάμεις μέλλοντος
αἰῶνος may be tasted even now. Vid. ζωή. Cf. Weiss, Der Johann Lehrbegr., sec. 1;
opposed to τὸ πῦρ τὸ αἰώνιον, Matt. xxv. 41, xviii. 8, Jude 7; κόλασις αἰώνιος, Matt.
xxv. 46; 2 Thess. i. 9, ὄλεθρος αἰώνιος. Cf. also Mark iii, 29, αἰώνιος κρίσις (where
Lachm., Tisch., ἀμάρτημα) ; Heb. vi. 2, κρίμα αἰώνιον. Conjoined with σωτηρία, Heb.
v. 9; λύτρωσις, Heb. ix. 12 ; κληρονομία, ix. 15 ; διαθήκη, xiii. 20; δόξα, 2 Tim. 11. 10,
1 Pet. v. 10; βασιλεία, 2 Pet. i. 11, Αἰώνιος is specially predicated of the saving
blessings of divine revelation, by which is denoted their not belonging to what is transi-
tory; cf. 2 Cor. v. 1; syn. ἄφθαρτος, 1 Pet, i. 23, cf. ver. 25 ; ἀκατάλυτος, Heb. vii. 16,
ἱερεὺς... κατὰ δύναμιν ζωῆς ἀκαταλύτου, cf. ver. 17, and ix. 14, ὃς διὰ πνεύματος αἰωνίου
ἑαυτὸν προσήνεγκεν τῷ θεῷς The expression, χρόνοι αἰώνιοι, Rom. xvi. 25, κατὰ ἀποκά-
λυψιν μυστηρίου χρόνοις αἰωνίοις σεσυγημένου, φανερωθέντος δὲ νῦν ; Tit. i. 2, ἣν (sc. ζωὴν
αἰώνιον) ἐπηγγείλατο ὁ θεὸς πρὸ χρόνων αἰωνίων; 2 Tim. i. 9, κατὰ χάριν τὴν δοθεῖσαν
ἡμῖν ἐν Χριστῷ ᾿Ιησοῦ πρὸ χρόνων αἰωνίων, is meant to embrace all the periods hitherto
expired, all belonging to the αἰών a parte ante, like ἀπ᾽ αἰῶνος, Luke i. 70, Acts iii. 21, or
Col. i. 26 (coll. Rom. xvi. 25), τὸ μυστήριον τὸ ἀποκεκρυμμένον ἀπὸ τῶν αἰώνων καὶ ἀπὸ
τῶν γενεῶν, νυνὶ δὲ ἐφανερώθη. On 2 Tim.i. 9, cf. Eph. i. 4, 11; 1 Pet.—Further, Rom.
xvi. 26; 2 Cor. iv. 17, v.1; 1 Tim. vi. 16; Rev. xiv. 6.

᾿Ακολουθέω, from κέλευθος, a going, journey, path, way (perhaps connected with
the German gleiten, “ to glide or slide,” which is not to be confounded with the compound

᾿Ακολουθέω 80 ᾿Ακολουθέω

geleiten, whence Begleiter) ; ἀκόλουθος, “ attendant” (a copulative), accordingly = to be an
attendant, to accompany, to go with or follow, as brothers in arms (Xen. Hell. v. 3. 26 and
often, parallel to σύμμαχος εἶναι), as soldiers, in contrast with πολεμαρχεῖν, as servants (Plut.
Ale. 3); cf. Matt. xxvii. 55, αἵτινες ἠκολούθησαν τῷ ᾿Ιησοῦ ἀπὸ τῆς Γαλιλαίας, διακον-
odcat αὐτῷ: John xii. 26, ἐὰν ἐμοί τις διακονῇ, ἐμοὶ ἀκολουθείτω. Opposed to προάγειν,
Matt. xxi. 9, Mark xi. 9; ἡγοῦμαι, ἄρχομαι, Plat. Rep. v. 474 C; Plut. Publ. εἰ Sol. 3;
Moral. 1008 B. (1) Literally, to accompany, follow, follow after, Matt. iv. 20, 22, 25,
and often in the evv., Acts, and Rev. On 1 Cor. x. 4, πνευματικὴ ἀκολουθοῦσα πέτρα,
see πνευματικός. Construed with the dative; also μετά twos = to accompany, go with,
Luke ix. 49, Rev. vi. 8, xiv. 13,—a combination not sanctioned by Phrynichus, though
vindicated by Lobeck, Phryn. 353 sq., and confirmed by examples from Demosth., Isoc.,
and others ; ὀπίσω τινος, Matt. x. 38, Mark viii. 34; cf. 1 Kings xix. 20; Isa. xlv. 14.
Also with reference to time, to follow thereupon, Rev. xiv. 8, 9. Cf. Ecclus. Prolog.,
πολλῶν καὶ μεγάλων ἡμῖν διὰ τοῦ νόμου Kal τῶν προφητῶν καὶ τῶν ἄλλων κατ᾽ αὐτοὺς
ἠκολουθηκότων δεδομένων ; Strabo, iii. 165 ; Theophr. De caus. plant. ἵν. 11. 9. Cf. 2 Mace.
iv. 17, ταῦτα ὁ ἀκόλουθος καιρὸς δηλώσει ; 3 Esdr. viii. 16, τὰ τούτοις ἀκόλουθα ; Dem.
ὁ. Phil. 51, δεῖ τοὺς ὀρθῶς πολέμῳ χρωμένους οὐκ ἀκολουθεῖν τοῖς πράγμασιν, ἀλλ᾽ αὐτοὺς
ἔμπροσθεν εἶναι τῶν πραγμάτων. In this passage it is used (2) figuratively, of spiritual
or moral relations: to follow whither one is told, to obey. So often in classical Greek, eg.
Andoc. ἃ Ale, xxxi. 35, οὐκ αὐτὸς τοῖς νόμοις τοῖς τῆς πόλεως, GAN ὑμᾶς τοῖς αὐτοῦ
τρόποις ἀκολουθεῖν ἀξιῶν ; 2 Mace. viii. 36, διὰ τὸ ἀκολουθεῖν τοῖς ὑπ᾽ αὐτοῦ προτεταγ-
μένοις νόμοις ; Mare. Ant. vii. 31, ᾿Ακολούθησον Ged. In Demosth. and Polyb., τοῖς
καιροῖς ἀκολουθεῖν, to serve the time, to act according to circumstances. (The passage cited
by Pape from Thue. iii. 38, ἀκ. τῇ γνῶμῃ, is perhaps wrongly explained, for τῇ youn
here is the dat. instr. ; cf. K. W. Kriiger in loc.) Akin is the usage of the Gospels and
Rev. xiv. 4, with reference to the scholars and disciples of Christ, not, however, because in»
ancient times instruction was given ambulando, as is stated in all lexicons hitherto without
any confirmatory examples. The only place in ante-Christian Greek where the word is thus
used, is 1 Kings xix. 20, of the relation of Elisha to Elijah. The remembrance of this
fact as it stands makes the representation significantly expressive. Distinguishing
between the occasional and temporary following of Jesus by the ὄχλοι πολλοί, Matt. iv.
25, viii. 1, and the following Him to which Jesus calls individuals (Matt. ix. 9, xix. 21)
or people generally (Matt. x. 38, xvi. 24; John viii. 12, xii. 26), or which was under-
taken by individuals (Matt. viii. 19 ; Luke ix. 57, 61),—this much, in the first place, is
clear, that it denotes an abiding fellowship with Jesus, not only for the sake of learning,
as a scholar from his teacher (Matt. viii. 19, διδάσκαλε, ἀκολουθήσω σοι, ὅπου ἐὰν ἀπέρχῃ),
but for the sake of the salvation known or looked for, which presented itself in this
fellowship ; cf. Luke ix. 62, οὐδεὶς ἐπιβαλὼν τὴν χεῖρα αὐτοῦ ἐπ᾽ ἄροτρον, καὶ βλέπων
εἰς τὰ ὀπίσω, εὔθετός ἐστιν τῇ βασιλείᾳ τοῦ θεοῦ ; Matt. xix. 21, δεῦρο ἀκολούθει μοι, in
answer to the question of ver. 16, τί ἀγαθὸν ποιήσω, ἵνα ἔχω ζωὴν αἰώνιον ; cf. what is

ee ᾿ς

᾿Ακολουθέω 81 ᾿Ακολουθέω

added in Mark x. 21, ἕξεις θησαυρὸν ἐν οὐρανῷ ; Matt. xix. 27, ἰδοὺ, ἡμεῖς ἀφήκαμεν
πάντα, καὶ ἠκολουθήσαμέν σοι ti ἄρα ἔσται ἡμῖν ; Matt. x. 38, ὃς οὐ λαμβάνει τὸν
σταυρὸν αὐτοῦ καὶ ἀκολουθεῖ ὀπίσω μου, οὐκ ἔστιν μου ἄξιος; Matt. viii, 22, ἀκο-
λούθει μοι, καὶ ἄφες τοὺς νεκροὺς θάψαι τοὺς ἑαυτῶν νεκρούς. Hence also the
necessity of πάντα ἀφιέναι for the sake of fellowship with Jesus, Matt. ix. 9, xix. 21, 27,
28; Mark ii. 14, x. 21,28; Luke v.11, 27, 28, xviii. 22, 28 (cf. Phil. iii. 7 sqq.). For
this very reason, following Jesus implies a trustful and hopeful cleaving to Him, following
Mis guidance, as is particularly clear from John viii. 12, 6 ἀκολουθῶν ἐμοὶ, οὐ μὴ περι-
πατήσῃ ἐν τῇ σκοτίᾳ, ἀλλ᾽ ἕξει τὸ φῶς τῆς ζωῆς ; John x. 4, τὰ πρόβατα αὐτῷ ἀκολουθεῖ,
ὅτι οἴδασιν τὴν φωνὴν αὐτοῦ ; ver. 5, ἀλλοτρίῳ δὲ οὐ μὴ ἀκολούθησουσιν, ἀλλὰ φεύξονται
ἀπ᾽ αὐτοῦ; x. 27,28, τὰ πρόβατα τὰ ἐμὰ τῆς φωνῆς μου ἀκούει κἀγὼ γινώσκω αὐτὰ καὶ
ἀκολουθοῦσίν μοι κἀγὼ ζωὴν αἰώνιον δίδωμι αὐτοῖς. Cf. John i. 37, 58, 41,44. The
first thing involved in following Jesus is accordingly a cleaving to Him in believing trust
and obedience. Those cleaving to Him also follow His lead, act according to His
example ; and this is the next thing included, as is mainly evident from the stress laid by
Jesus upon the need of self-denial, and fellowship in the cross, in His followers ; cf. Matt.
viii. 19 with ver. 20, af ἀλώπεκες φωλεοὺς ἔχουσιν... ὁ δὲ vids Tod ἀνθρ. οὐκ ἔχει, ποῦ
τὴν κεφαλὴν κλίνῃ. Mark viii. 34, and parallels, ὅστις θέλει ὀπίσω μου ἀκολουθεῖν, ἀπαρ-
νησάσθω ἑαυτὸν καὶ ἀράτω τὸν σταυρὸν αὐτοῦ καὶ ἀκολουθείτω μοι, where the twice-
repeated ἀκολουθεῖν (in Matthew and Luke (the first passage) the words are added, ὀπίσω
pov ἔρχεσθαι) manifestly divides itself, the first to cleave trustfully and believingly to
Christ ; the second =to follow His lead and example. Matt. x. 38. Cf. John xiii. 36,
ὅπου ὑπάγω ov δύνασαΐ μοι viv ἀκολουθήσαι, ἀκολουθήσεις δὲ ὕστερον ; John xii. 26, ἐὰν
ἐμοί τις διακονῇ, ἐμοὶ ἀκολουθείτω, cf. with ver. 25. Thus following Jesus denotes a
fellowship of faith as well as a fellowship of life, 1.6. of suffering with Him; and if, in the
Gospels especially, fellowship of life seems the element mainly dwelt upon, it is because
true cleaving to Jesus was quite impossible without this outward fellowship; and almost
always in the synoptical Gospels this outward adhesion to Jesus is the visible act whereby
following Him became known ; cf. Matt. viii. 19, ix. 9, xix. 21, etc. But as the outward
life and experience of Jesus was the embodiment of His inner nature, and of the relation
subsisting between Him and the world, outward fellowship with Him could not continue
without inner moral and spiritual fellowship, without a life resembling His, in a self-
denying sharing of His cross. It is, however, an error in Patristic exegesis, continued
down to Thomas ἃ Kempis and onwards, to represent self-denial and sharing of the cross
as the one and only element in following Jesus ; for thus, the first and main element, fellow-
ship of faith, is sometimes put in the background, and sometimes utterly excluded from its
due place.—It is further to be observed, that, with the exception of Matt. x. 38 and parallels,
including xvi. 24, the ἀκολουθεῖν αὐτῷ everywhere in the synoptical Gospels expresses
and includes outward adhesion to Jesus; but in St. John’s Gospel (except i. 37-41) the
expression appears only in viii. 12, x. 4, 5, 27, xii 26, as an independent conception,

L

᾿Ακούω 82 Παρακού

apart from any outward act or momentary circumstances of time and place which union
with Jesus might involve. In the Acts and Epistles the expression does not once occur ;
but it is one of those inimitably fine and delicate indications of the coincidence between
the Gospel of John and the Revelation, that it reappears in Rev. xiv. 4, of ἀκολουθοῦντες
τῷ apvio.

᾿Ακούω, to hear. Construed with the genitive, and with the accusative. The
former denotes the sensational perception, the accus. expresses the thing perceived.
Cf. John v. 24, 25, viii. 47, ix. 27, x. 3, 8, 27, and elsewhere.

"Axon. I. Active. (1) Hearing as a sense and organ, Matt. xiii. 14, Acts xxviii. 26,
ἀκοῇ ἀκούσετε; 2 Tim. iv. 3, 4, Heb. v. 11, 2 Pet. ii. 8, βλέμματι καὶ ἀκοῇ. 1 Cor.
xii. 17, conjoined with ὀφθαλμός and ὄσφρησις. When it denotes the organ, usually in
the plural, Mark vii. 35; Luke vii. 1; Acts xvii. 20; Heb. v.11. (2) Hearing, eg.
ἀκοῆς ἄξιος, Plat., etc—II. Passive. What is heard, what has got abroad, news, fama ;
specially, tradition, particularly in Plat., eg. Tim. 20 C, ὁ δ᾽ οὖν ἡμῖν λόγον εἰσηγήσατο ἐκ
παλαιᾶς ἀκοῆς ; 21 A, κατὰ τὴν Σόλωνος ἀκοήν ; 23 D, ἀκοὴν παραδέχεσθαι. Also Thuc.,
Paus. So LXX.=nyinv, 1 Sam. ii. 26, οὐκ ἀγαθὴ ἡ ἀκοή, ἣν ἐγὼ ἀκούω ; 2 Sam. xiii.
30 (al. ἀγγελία), Ps. cxii. 7, ἀκοὴ πονηρά. With the genitive ἀκοὴ twos, what one
hears said about any one, Matt. iv. 24, xiv. 1, Mark i. 28, xiii. '7; Gal. iii. 2, 5, ἡ ἀκοὴ
πίστεως, what is heard (said) of the faith. With the genitive of the subject, John xii. 38,
Rom. x. 16, ἡ ἀκοὴ ἡμῶν, the news that we have heard; cf. Obad. 1; Jer. xlix. 14,
Now ny denotes that which is given to be heard, the message, Isa, xxviii. 9, 19, xxxvii.
7, πὶ. 7, εὐωγγελίξεσθαι ἀκοὴν εἰρήνης; LXX. elsewhere = ἀγγελία, and so also Isa.
1111, 1. Now, as this passage is quoted in Rom. x. 16, we can scarcely take ver. 17, dpa
ἡ πίστις ἐξ ἀκοῆς, ἡ δὲ ἀκοὴ διὰ ῥήματος θεοῦ, to mean the actus audiendi ; cf. Num.
xxiv. 4; ἀκοή signifies, therefore, the message heard, the communication received ; ῥῆμα, the
word containing the message. So also Heb. iv. 2, ὁ λόγος τῆς ἀκοῆς ; Ecclus. ΧΙ, 23 ;
1 Thess. ii. 13, παραλαβόντες λόγον ἀκοῆς, which passages show at the same time that
ἀκοή is term. techn. for the proclamation of redemption (cf. Isa. liii. 1, xxviii. 9; Jer.
xlix. 14, “ what the prophet has heard from Jehovah, and causes the people to hear ;”
as Delitzsch explains, in order to account for the passive import of ἀκοή, which in his
opinion cannot be satisfactorily proved by classical usage. But see above). Syn. κήρυγμα,
—the latter in view of the κηρύσσοντες, the former in view of the ἀκούσαντας, and, indeed,
probably of such as are mentioned in Heb. ii. 3 and in iv. 2; so that this usage held a
middle place between the Hebrew rynny’ and the ἀκοή of classical Greek. Cf., however,
Ecclus, xli. 23.

Παρακοή (from παρακούειν, in the sense of not to hear, not obeying, only in Matt.
xviii. 17) = disobedience, used only by later and by ecclesiastical writers, (Otherwise =
what is heard amiss.) Syn. παράβασις, Heb. ii. 2, opp. ὑπακοή, Rom. v. 19, 2 Cor!

Ὑπακούω 83 Ὑπακοή

x. 16. It corresponds to the Hebrew ἼΘ; cf. 1 Sam. xv. 23; Deut. xxxi. 27; Ezek. ii.
δ, 8, xii. 2, 3, 9; Num. xvii. 25, etc.; by the LXX. rendered ἀπειθής, ἀδικία, ἀντιλογία
(rebellion), etc., and denotes, like the last-mentioned word, rebellious conduct towards the
revealed will of God ; ef. the contrast between ὑπακοή and ἁμαρτία in Rom. vi. 16, v. 19,
so far as that had not been done which duty to God required ; cf. ibid. διὰ τῆς ὑπακοῆς...
δέκαιοι. Heb. ii. 2, disobedience, so far as it is disregard of the law; vid. ver. 3, 2 Cor.
x. 6, opposed to the ὑπακοὴ τοῦ Χριστοῦ; vid. ὑπακοή.

Ὑπακούω, to listen to something, to hearken, Acts xii. 13; mostly = to obey, give
heed, follow, yield, of servants, soldiers, pupils; frequent in Plat., Thuc., Xen.; Matt. viii.
27; Mark i. 27, iv. 41; Luke viii. 25, xvii. 6; Eph. vi 1, 5; Col. iii, 20, 22; 1 Pet.
iii, 6 ; Rom. vi. 16, δοῦλοί ἐστε ᾧ ὑπακούετε ; ver. 17, ὑπηκούσατε... εἰς dv παρεδόθητε
τύπον διδαχῆς; Rom. vi. 12, ὑπ. ταῖς ἐπιθυμίαις. Then of the manifestation of faith, so
far as it consists in the humble acceptance of the gospel message ; cf. Rom. vi. 17; x. 16,
οὐ πάντες ὑπήκουσαν τῷ εὐαγγελίῳ ; cf. ibid. τίς ἐπίστευσεν τῇ ἀκοῇ ἡμῶν ; both with
specification of the object ; 2 Thess. i. 8, τῷ εὐαγγελίῳ ; iii, 14, τῷ λόγῳ ; Acts vi. 7, τῇ
πίστει (vid. πίστις); cf. Heb. v. 9, τῷ Χριστῷ; xi. 8, πίστει καλούμενος ’ABp. ὑπήκουσεν
ἐξελθεῖν, as also alone to denote the continuous subjection of faith under the preached
word, the keeping of the word in believing obedience ; so in Phil. ii. 12, καθὼς πάντοτε
ὑπηκούσατε... μετὰ φόβου καὶ τρόμου τὴν ἑαυτῶν σωτηρίαν κατεργάζεσθε, cf. 2 Cor.
vii. 18.

Ὑπήκοος, heedful of, obedient to, the will of God, Acts vii. 39. Like ὑπακούειν,
of the obedience required in believers, 2 Cor. ii. 9, ἔγραψα, ἵνα γνῶ τὴν δοκιμὴν ὑμῶν, εἰ
els πάντα ὑπήκοοί ἐστε. Of Christ, Phil. 11. 8, ἐταπείνωσεν ἑαυτὸν γενόμενος ὑπήκοος μέχρε
θανάτου, to be explained probably of the obedience to the law, which he, ὡς ἄνθρωπος,
had to render, cf. Gal. iv. 4, Heb. v. 8 (see δοῦλος), and only with more remote reference
to John x. 18, ταύτην τὴν ἐντολὴν ἔλαβον παρὰ τοῦ πατρός pov.

Ὑπακοή, obedience, unknown in classical Greek; in LXX. only in 2 Sam. xxii. 36;
N. T., and ecclesiastical writers. (1) In general = obedience, Rom. vi. 16, ᾧ παριστάνετε
ἑαυτοὺς δούλους eis ὑπακοήν. Elsewhere always (2) in a special sense of obedience to God’s
will, of willing subjection to that which, in the sphere of divine revelation, is right, as
immediately after, ibid. δοῦλοί ἐστε ᾧ ὑπακούετε, ἤτοι ἁμαρτίας εἰς θάνατον, ἢ ὑπακοῆς εἰς
δικαιοσύνην. So in Rom. v. 19, διὰ τῆς ὑπακοῆς... δίκαιοι κατασταθήσονται. . In
Heb. v. 8, of Christ, ἔμαθεν ἀφ᾽ ὧν ἔπαθεν τὴν ὑπακοήν. (3) More specially still of sub-
jection to the saving will of God, revealed in Christ, ὑπακοὴ τῆς ἀληθείας, 1 Pet. i. 22;
wid, ἀλήθ.; ὑπακοὴ πίστεως, Rom. i. 5, xvi. 26; cf. Acts vi. 7, ὑπήκουον τῇ πίστει; 2 Cor.
x. 5, ὑπακοὴ τοῦ Χριστοῦ. Also standing alone, as a mode of the manifestation of Christian
faith, Rom. xv. 18; xvi. 19, ἡ yap ὑμῶν ὑπακοή εἰς πάντας ἀφίκετο; 2 Cor. vii. 15,
x. 6, ὅταν πληρωθῇ ὑμῶν ἡ ὑπακοή. Philem. 21; 1 Pet. i. 2, 14, τέκνα ὑπακοῆς.

᾿Αληθής 84 ᾿Αληθής

"Arn Ors, ἐς, gen. éos, adv. ἀληθῶς, true, from λήθω, λανθάνω, therefore primarily =
unconcealed, unhidden, manifest ; cf. Matt. xxvi. 73, ἀληθῶς καὶ od ἐξ αὐτῶν εἶ, καὶ yap
ἡ Nadia δῆλόν σε ποιεῖ, hence = real, actual. Vid. Acts xii. 9, οὐκ ἤδει ὅτε ἀληθές ἐστιν
τὸ γινόμενον ὑπὸ τοῦ ἀγγέλου, ἐδόκει δὲ ὅραμα βλέπειν ; cf. ver. 11, νῦν οἶδα ἀληθῶς ὅτε
ἐξαπέστειλεν κύριος τὸν ἄγγελον αὐτοῦ. That, therefore, is ἀληθές whose appearance is
not mere show: that which is the reality it appears to be,1 Pet. v. 12, ἐπιμαρτυρῶν ταύτην
εἶναι ἀληθῆ χάριν τοῦ θεοῦ, εἰς ἣν ἑστήκατε, real grace of God (Bengel: alteram non esse
eapectandam) ; 1 John ii. 27, ὡς τὸ αὐτοῦ χρίσμα διδάσκει ὑμᾶς περὶ πάντων, καὶ ἀληθές
ἐστιν, καὶ οὐκ ἔστιν ψεῦδος, so it is in reality,—peddos = deception, lie, (The neuter in
classical Greek, especially since Herod., as an adv.) 1 John ii. 8, ὅ ἐστιν ἀληθὲς ἐν αὐτῷ
καὶ ἐν ὑμῖν, according to Huther = actually realized ; better merely = actual, manifest. In
John vi. 55 it makes no difference whether we read ἀληθὴς βρῶσις, πόσις, or ἀληθῶς :
it is actual food, food which shows itself to be such, or is really food. *AAnOjs always
says emphatically that something is what it professes to be, and as it professes to be.

Thus ἀληθής designates the object of a statement or testimony as conformable to the
reality, as not disguising the reality. So in John iv. 18, τοῦτο ἀληθὲς εἴρηκας ; John
x. 41, πάντα ὅσα εἶπεν ᾿Ιωάννης περὶ τούτου ἀληθῆ ἣν. The witness itself, ἡ μαρτυρία,
is in this case ἀληθινή, coincident with the reality. Cf. John xix. 35, ἀληθινὴ αὐτοῦ ἐστὶν
ἡ μαρτυρία, κἀκεῖνος οἷδεν ὅτι ἀληθῆ λέγει. When not unfrequently the witness itself
is designated ἀληθής, it is owing to a weakened use οἵ ἀληθής in the sense οἵ ἀληθινός,
as is clear from classical Greek and the LXX. Cf. Herod. v. 41. 1, ἀληθέϊ λόγῳ πυθόμενοι,
for which we find in vi. 68, ὀρθῷ λόγῳ ; Plato, De Rep, i. 330 E, ἀληθεῖς μῦθοι. Still it
is possible, cf. John xix, 35, that in the passages cited it is intended to lay stress upon
the fact that the witness is really a witness—that which deserves the name, and which
may fairly claim the authority and value of a witness, John v. 31, 32, viii. 13, 14, 17,
xxi 24; 3 John 12; Titusi.13. Cf. 2 Pet, ii. 22, ἀληθὴς παροιμία ; Soph. 47. 664, ἀλλ᾽
ἔστ᾽ ἀληθὴς ἡ βροτῶν παροιμία. In John viii. 16, the Received text has ἡ κρίσις ἡ ἐμὴ
ἀληθής ἐστιν, where Lachm. Tisch. read ἀληθινή. The latter reading appears more suit-
able to the context (ὅτε μόνος οὐκ εἰμὶ x.7..). But ἀληθής also gives a good sense, so far as
Christ’s judgment, in contrast with that previously mentioned, ὑμεῖς κατὰ τὴν σάρκα
κρίνετε, appears as unassailable = my judgment answers to its idea, is ἀληθής, syn. δίκαιος ;
ef. John vii, 18; Rom. i. 18, ii. 8; 1 Cor. xiii, 16; 2 Thess, 11, 10, 12; ef. John vii, 24,
μὴ κρίνετε κατ᾽ ὄψιν, ἀλλὰ τὴν δικαίαν κρίσιν κρίνατε. δίκαιος ται what is as it ought to
be—normal ; ἀληθής, what is as it pretends or claims to be. Of. Thue. iii. 56, εὖ γὰρ τῷ
αὐτίκα χρησίμῳ ὑμῶν τε καὶ ἐκείνων πολεμίως τὸ δίκαιον λήψεσθε, τοῦ μὲν ὀρθοῦ φανεῖσθε᾿
οὐκ ἀληθεῖς κριταὶ ὄντες ; Plat. Conviv. 212 A, τίκτειν οὐκ εἴδωλα ἀρετῆς... ἀλλ᾽ ἀληθῆ;
ibid. ἀρετὴ ἀληθής, and often; Eur. Or. 414, ἀληθὴς δ᾽ ἐς φίλους ἔφυν φίλος. Hence τὸ
ἀληθές, τὰ ἀληθῆ, the true, in opposition to all pretence and hypocrisy. Phil. iv. 8, ὅσα ἐστὶν
ἀληθῆ, ὅσα σεμνά KT,

Of persons, according to the nature of the case only seldom, and usually only when

a ὐὐϑὺυσοο

a

᾿Αληθινός 85 ᾿Αληθινὸς

something predicated concerning them has to be ratified, as eg. ἀληθὴς φίλος ; οἵ, Wisd. xii.
27, ὃν πάλαι ἠρνοῦντο εἰδέναι θεὸν ἐπέγνωσαν ἀληθῆ. Wisd. i. 6. Then also=sincere,
open; cf. Wisd. vi. 17, ἡ ἀληθεστάτη παιδείας ἐπιθυμία; he who is as he professes to be, e.g.
Hom. J/. xii. 433, γυνὴ ἀληθής = a guileless, pure, and true wife. Hence opposed to πλάνος =
one who does not deceive, nor awaken false impressions, whether in relation to himself or
another object; cf. 2 Cor. vi. 8, ὡς πλάνοι καὶ ἀληθεῖς ; Matt. xxii. 16; Mark xii. 14,
οἴδαμεν ὅτι ἀληθὴς εἶ καὶ τὴν ὁδὸν τοῦ θεοῦ ἐν ἀληθείᾳ διδάσκεις ; cf. Luke xx. 21, οἴδαμεν
ὀρθῶς λέγεις καὶ διδάσκεις καὶ οὐ λαμβάνεις πρόσωπον. Hence also syn. δίκαιος
opposed to ἄδικος, John vii. 18, ὁ ἀφ᾽ ἑαυτοῦ λαλῶν, τὴν δόξαν τὴν ἰδίαν ζητεῖ ὁ δὲ ζητῶν
τὴν δόξαν τοῦ πέμψαντος αὐτὸν, οὗτος ἀληθής ἐστιν, καὶ ἀδικία ἐν αὐτῷ οὐκ ἔστιν. Of
God, ὁ θεὸς ἀληθής ἐστιν, John iii. 33 ; Rom. iii. 4, He is as He reveals Himself. Cf. Eur.
Ion. 1537, ὁ θεὸς ἀληθής, οὐ μάτην μαντεύεται ; Plat. Pol. 382 E, Κομιδῆ ἄρα ὁ θεὸς
ἁπλοῦν καὶ ἀληθής, ἔν τε ἔργῳ καὶ ἐν λόγῳ, καὶ οὔτε αὐτὸς μεθίσταται, οὔτε ἄλλους
ἐξαπατᾷ «7d.

The fundamental idea of the corresponding Hebrew word is different. LXX. ἀληθής
= Nx, Deut. xiii. 14; 2 Chron. xxxi. 20; Tisch. τὸ καλὸν καὶ τὸ εὐθές, al. ἀληθές, Heb.
NNT) WN Iiw7,—Deut. xvii. 4, ἀληθῶς γέγονε τὸ ῥῆμα ; Prov. xxii. 21, διδάσκω οὖν ce
ἀληθῆ λόγον (so frequently in Plat. eg. Phaedr. 270 C, Gorg. 508 B); Isa. xlii. 3, εἰς
ἀχηθῆ ἐξοίσει κρίσιν; Tisch. εἰς ἀλήθειαν; cf. John vii. 24; Matt. xii. 20, εἰς vixos;
Isa. xliii. 9, εἰπάτωσαν ἀληθῆ .---- 3), Gen. xli. 32, ἀληθὲς ἔσται τὸ ῥῆμα τὸ παρὰ τοῦ θεοῦ.
To the fundamental idea of firm, sure, that is, reliable, ἀληθινός would correspond better ;
as a general rule, also, it is employed to render it, along with πιστός, ἀξιόπιστος, and
similar words——So far as we can ascertain, ἀληθής is only used where classical writers
would have used it, so that its meaning has not been expanded by the Hebrew idea.

The adv. ἀληθῶς, really, with reference to a predicate noun, Matt. xiv. 33, xxvi. 73,
xxvii. 54; Mark xiv. 70, xv. 39; John 1, 48, iv. 42, vi. 14, 55 (al. ἀληθής), vii. 26
(Rec), vii. 40, viii. 31; 1 Thess. ii, 13. To a verb, 1 John ii. 5, ἀληθῶς ἐν τούτῳ
ἡ ἀγάπη τοῦ θεοῦ τετελείωται ; Acts xii. 11, viv οἶδα ἀληθῶς (cf. Luke xxiii. 47, ὄντως,
with Matt. xxvii. 54); cf. ver. 9; John vii. 26, μήποτε ἀληθῶς ἔγνωσαν = can they really
have recognised? John xvii. 8. In Luke (Luke ix. 27, xii. 44, xxi, 3, ἀληθῶς λέγω
ὑμῖν) it is the Greek expression for the common affirmative formula, ἀμὴν λέγω ὑμῖν,
which refers to the entire statement. Cf. Mark xii. 43; Matt. xxiv. 47, xvi. 28.

"Arn O.vds, ή, dv, real, genuine; cf. Kriiger, ὃ xli. 11.19, “The endings wés and
ewos denote that the quality, as a fundamental idea, exists in abundance, πεδινός, ὀρεινός."
Accordingly, ἀληθινός is related to ἀληθής as form to contents or substance; ἀληθής
denotes the reality of the thing; ἀληθινός defines the relation of the conception to the
thing to which it corresponds= genuine. (1)=ygenuinus, legitimus, Plat. Rep. vi. 499 Ο,
ἀληθινῆς φιλοσοφίας ἀληθινός ἔρως; Theact. 176 C, σοφία καὶ ἀρετὴ ἀληθινή. Of genuine
materials, as silver, colour, ete., Xen. Occ. x. 3. So John i. 9; 1 John ii, 8, τὸ φῶς τὸ

᾿Αλήθεια 80 "Area

ἀληθινόν ; John iv. 23, of ἀληθινοὶ προσκυνηταί; vi. 82, ὁ ἄρτος ὁ ἀληθινός ; John xvii. 3,
ὁ μόνος ἀληθινὸς θεός ; cf. 1 John v. 20. On the contrary, ὁ θεὸς ἀληθὴς ἔστιν, God—
i.e. He who is already recognised, known as God—is as He reveals Himself. 1 Thess. i. 9,
θεῷ ζῶντι καὶ ἀληθινῷ, as Lachm. reads in Heb. ix. 14, according to Cod. A—Heb. viii. 2,
τῆς σκηνῆς τῆς ἀληθινῆς; ix. 24, ἀντίτυπα τῶν ἀληθινῶν; John xv. 1, ἡ ἄμπελος ἡ
ἀληθινή; οἵ, Jer. ii. 21. Then (2) τὸ reliable, that which does not deceive, which bears
testing, e.g. Xen. Anab. i. 9. 17, στρατεύματι ἀληθινῷ ἐχρήσατο, καὶ yap στρατηγοὶ καὶ
λοχαγοὶ od χρημάτων ἕνεκα πρὸς ἐκεῖνον ἔπλευσαν, ἀλλ᾽ ἐπεὶ ἔγνωσαν κερδαλεώτερον εἶναι
Κύρῳ καλῶς πειθαρχεῖν ἢ τὸ κατὰ μῆνα κέρδος ; Luke xvi. 11, τὸ ἀληθινόν, opp. τῷ
ἀδίκῳ μαμμωνᾷ, which is not as it ought to be, which does not correspond to the require-
ments made of it, to the δίκη. The main idea is, ver. 1, τὰ ὑπάρχοντα ; hence τὸ ἀληθινόν,
the genwine reliable possession (cf. ver. 12; Heb. x. 34, τὴν ἁρπαγὴν τῶν ὑπαρχόντων ὑμῶν
... προσεδέξασθε, γινώσκοντες ἔχειν ἑαυτοῖς κρείττονα ὕπαρξιν καὶ μένουσαν). Plat. Rep.
vii. 522 A, ὅσοι μυθώδεις τῶν λόγων καὶ ὅσοι ἀληθινώτεροι ἦσαν. So John iv, 37, ὁ λόγος
ὁ ἀληθινός ; Rev. xix. 9, xxii. 6; John xix. 35, ἀληθινὴ αὐτοῦ ἐστὶν ἡ μαρτυρία, κἀκεῖνος
olSev ὅτε ἀληθῆ λέγει. Syn. δίκαιος, Rev. xv. 3, δίκαιαι καὶ ἀληθιναὶ ai ὁδοί cov; xvi. 7,
xix. 2, ai κρίσεις cov = according to truth,—the truth considered as an objective norm,—
full of truth ; whereas in the case of ἀληθής, the subject of which it is predicated, or that
which the subj. represents, the reality in question, is itself the norm. Sometimes this
distinction is less clear, according to the subject, eg. ἀληθὴς παροιμία, 2 Pet. 11, 22;
ὁ λόγος ὁ ἀληθινός, John iv. 87.—Syn. πιστός, Rev. xxi. 5, xxii. 6, iii, 14, xix. 11.
Conjoined with ἅγιος, Rev. iii. 7, vii 10. LXX., see ἀληθής.

"Ar Oexa, as, ἡ, truth, as the unveiled reality lying at the basis of, and agreeing
with, an appearance; the manifested, veritable essence of a matter; accordingly, further,
the reality appertaining to an appearance or manifestation ; vid. ἀληθής. Plat. Phaed.
99 E, ἔδοξε δή μοι χρῆναι εἰς τοὺς λόγους καταφυγόντα ἐν ἐκείνοις σκοπεῖν τῶν ὄντων τὴν
ἀλήθειαν, in order that it may not happen to him, as to those who look at the sun and
injure their eyes, ἐὰν μὴ ἐν ὕδατι ἤ τινι τοιούτῳ σκοπῶνται τὴν εἰκόνα ad’Tov.—Rom. i. 25,
μετήλλαξαν τὴν ἀλήθειαν τοῦ θεοῦ ἐν τῷ ψεύδει; cf. ver. 19, τὸ γνωστὸν τοῦ θεοῦ φανερόν
ἐστιν ἐν αὐτοῖς κιτιλ. ; hence = the manifest, real essence of God—Od. xi. 506, 507,
αὐτάρ τοι παιδός ye Νιεοπτολέμοιο φίλοιο πᾶσαν ἀληθείην μυθήσομαι, ὥς με κελεύεις ;
Plat. Phaed. 215 B, σοφίας τοῖς μαθηταῖς δόξαν οὐκ ἀλήθειαν πορίζεις ; Palaeph. de inered.
iv. 2, ἡ ἀλήθεια ἥδε = res ita se habet. So also in the adverbial combinations, τῇ ἀληθείᾳ,
ἐπ᾽ ἀληθείας, μετ᾽ ἀληθείας, etc. = re vera, actually, really, in very deed ; Plat. Prot. 339 D,
ἄνδρα ἀγαθὸν γενέσθαι ἀληθείᾳ; Rep. 426 D, ὅσοι οἴονται τῇ ἀληθείᾳ πολιτικοὶ εἶναι.
᾿Αλήθ. accordingly denotes the reality lying or clearly to be laid before our eyes, as
opposed to a mere appearance, without reality; the reality, so far as an appearance or
setting forth thereof is in question. Plat. Phaed. 65 B, dpa ἔχει ἀλήθειάν twa ὄψις τε
καὶ ἀκοὴ τοῖς ἀνθρώποις ; Mark ν. 33, εἶπεν αὐτῷ πᾶσαν τὴν ad.; Acts xxvi. 25, οὐ

᾿Αλήθεια 87 ᾿Αλήθεια

μαίνομαι, ἀλλὰ ἀληθείας καὶ σωφροσύνης ῥήματα ἀποφθέγγομαι ; John v. 33, μεμαρτύρηκεν
τῇ ἀλ,, xvi. 7; Rom. ix. 1; 2 Cor. xii. 6; Eph. iv. 25; 1 Tim. 1], 7.---ἐπ᾽ ἀληθείας =
in very deed, evidently, veritably ; Acts iv. 27, x. 34; Luke xxii. 59; John xvii. 19,
ἡγιασμένοι ἐν ἀλ., in which passage, however, ἀληθ. is more precisely defined by the con-
nection, vid. infra, Col. i. 6; 1 John iii. 18, μὴ ἀγαπῶμεν λόγῳ, μηδὲ τῇ γλώσσῃ, ἀλλ᾽
ἐν ἔργῳ καὶ ἀληθεί. Τῷ λόγῳ and τῇ ἀληθείᾳ are frequently contrasted in classical
Greek ; so also λόγῳ and ἔργῳ, especially in Plato; in the poets, γλῶσσα and ἔργον ; vid.
Ast, Lex. Plat. s.v. ἀλήθεια, λόγος, and Diisterdieck in loc. ᾿Αγαπᾶν ἐν ἀλ,, really, truly
to love, with a love which is veritably love, 2 John 1; 3 John 1. Then= corresponding to
the truth, the reality, Rom. ii. 2, τὸ κρῖμα τοῦ θεοῦ ἐστὶν κατὰ ἀλήθειαν ἐπὶ τοὺς x.7.d.
So, where it refers to the object of the verb, as in Xen. Mem. ii. 1. 27, τὰ ὄντα διηγήσομαι
per’ ἀληθείας (cf. supra, Plat. Phaed. 99 E); 2 Cor. vii. 14, ὧς πάντα ἐν ἀληθείᾳ ἐλαλή-
σαμεν ὑμῖν, οὕτως καὶ ἡ καύχησις ἡμῶν ἡ ἐπὶ Τίτου ἀλήθεια ἐγενήθη ; Matt. xxii. 16, ἐν
ἀλ.; Mark xii. 14; Luke xx. 21, ἐπ᾿ ἀληθείας διδάσκεις ; Mark xii. 32, ἐπ᾽ dd. εἶπας ;
Luke iv. 25, ἐπ᾿ ad. λέγω; Phil. i 18, εἴτε προφάσει εἴτε ἀληθείᾳ Χριστὸς καταγγέλ-
λεται.

As ἀληθής means really, corresponding to the reality, syn. Sixavos, normal, corresponding
to the requirements, so does ἀλήθεια also denote the truth, not merely as the representation
of that which is, but as the representation, realization, of that which ought to be, which alone
has a right to be, and to appear. So Xen. Anab.ii. 6.25, τοῖς δ᾽ ὁσίοις (opp. ἐπιόρκοις) καὶ
ἀλήθειαν ἄσκουσιν (opp. ἀδίκοις) ; 26, ἀγάλλεται ἐπὶ θεοσεβείᾳ καὶ ἀληθείᾳ καὶ δικαιότητι.
So also in the N. T., especially in St. Paul’s writings; Rom. i. 18, ἀσέβεια καὶ ἀδικία
ἀνθρώπων τῶν τὴν ἀλήθειαν ἐν ἀδικίᾳ κατεχόντων ; ii. 8, τοῖς ἀπειθοῦσιν μὲν τῇ ἀλ,, πειθο-
μένοις δὲ τῇ ἀδικίᾳ. The same combination occurs in Gal. v. 7 (iii. 1, Rec. text), where,
however, as in most of the passages to be adduced, ἀληθ. is more precisely defined in
accordance with the peculiar import to which we shall refer below; cf. 2 Thess. ii. 10, 12;
1 Cor. xiii. 6, ob χαίρει ἐπὶ τῇ ἀδικίᾳ, συγχαίρει δὲ τῇ ad.; ν. 8, μηδὲ ἐν ζύμῃ κακίας Kai
πονηρίας, ἀλλ᾽ ἐν ἀξύμοις εἰλικρινείας καὶ ad.; 2 Cor. xi. 10; 1 Pet. i 22, τὰς ψυχὰς
ἡγνικότες ἐν τῇ ὑπακοῇ τῆς ἀλ.; Jas. v. 19, πλανᾶσθαι ἀπὸ τῆς ad. Hence combined
δικαιοσύνη κ. ἀλ., Eph. v. 9; οἵ, ἵν. 24, τὸν κατὰ θεὸν κτισθέντα ἐν δικαιοσύνῃ καὶ ὁσιότητι
τῆς ἀλ., in contrast with ver. 22, τὸν φθειρόμενον κατὰ τὰς ἐπιθυμίας τῆς ἀπάτης: vi. 14,
περιζωσάμενοι τὴν ὀσφὺν ἐν ἀλ., καὶ ἐνδυσάμενοι τὸν θώρακα τῆς Six. If δικαιοσύνη
designates the state, which formally corresponds to the claims of justice, and, indeed, in
the first instance negatively, freedom from guilt (vid. δικαιοσύνη), ἀληθεία expresses the
positive side, and denotes the realization of that which alone ought to be and can abide,
—the contents, as it were, of δικαιοσύνη. Cf. John iii. 21; 1 John 1. 6 ; and Rom. ii. 2.
—In Pilate’s question, τέ ἐστιν ad. (John xviii. 38), ἀληθ. signifies that which really
is and abides, which therefore has validity, and not merely a show of existence. °*Adrm0.
has the same force as used by our Lord, ver. 37, μαρτυρήσω τῇ ddnbeia ... πᾶς ὁ ὧν ἐκ
τῆς ἀλ,, “whose characteristic it is to let himself be governed by the truth.” The word

᾿Αλήθεια 88 ᾿Αλήθεια

is used thus in John iv. 23, 24, προσκυνεῖν ἐν πνεύμ. καὶ ar, iii. 21; 1 John i. 6,
ποιεῖν τὴν dd. In this sense also the contents of the revelation of God, the object of Christian
faith and knowledge, may be designated dd7@.,— nay more, ἡ ἀληθ,, so far as this revela-
tion brings to light that which alone has or can claim reality and validity. Used thus,
ἀληθ. may take the place of δίκη. Of. 2 Thess. ii. 10, ἐν πάσῃ ἀπάτῃ ἀδικίας τοῖς ἀποὶ-
λυμένοις, ἀνθ᾽ ὧν τὴν ἀγάπην τῆς ἀληθείας οὐκ ἐδέξαντο εἰς τὸ σωθῆναι αὐτούς ; ver. 12, οἱ
μὴ πιστεύσαντες τῇ ἀλ., GAN εὐδοκήσαντες ἐν τῇ ἀδικίᾳ; 2 Tim. ii. 25, ἐπύγνωσις ἀληθείας ;
iii. 7; Titus i 1; Heb. x. 26, μετὰ τὸ λαβεῖν τὴν ἐπίγνωσιν τῆς ddA. To this sense of
ἀληθ. corresponds its use by later classical writers to denote the ultimate ground; eg.
Dion. H. de Thucyd. jud. 3, τῆς φιλοσόφου θεωρίας σκοπός ἐστιν ἡ τῆς. ἀληθείας γνῶσις ;
ef. John xviii. 38 ; in general, to denote that which in the last instance has reality, and
can therefore claim validity; eg. Plut. de aud. poet. 36 E, xexpapévns μύθοις ἀληθείας,
of the truth that remains after abstracting the poetical garb. Otherwise, though similarly
in 2 Tim. iv. 4, Titus i 14; Plut. Gryll. 986 A, κενὸν ἀγαθὸν καὶ εἴδωλον ἀντὶ τῆς
ἀληθείας διώκων. The N. T. usage was anticipated by Philo, who says, eg., concerning
the proselyte, μεταναστάς εἰς ἀλήθειαν, de creat. prince. 726 D; de vita Mos. 694 C,
εὐαγέστατον κρίνων τὸ ἔργον ὑπὲρ ἀληθείας καὶ θεοῦ τιμῆς ; cf. Rom. ii. 20, ἔχοντα τὴν
μόρφωσιν τῆς γνώσεως καὶ τῆς ad. ἐν τῷ νόμῳ. ---᾽ 4ληθ. is that which, as having per-
manent existence and validity, has become manifest—has been revealed in Christ ; Eph. 1. 18,
ὁ λόγος τῆς ἀληθείας, τὸ ebayyédiov τῆς σωτηρίας ὑμῶν ; Jas.i. 18; 2 Cor. vi. 7; 2 Tim.
ii. 15; Col. i. 5, ὁ λόγος τῆς GA. τοῦ εὐαγγελίου ; cf. ἀλ. τοῦ εὐὖ., Gal. 11. 5 ; ἀληθ. describes
the contents of the gospel as a reality. —’AX., as the object of πίστις, is at the same time
its correlative. 1 Tim. ii. 7, διδάσκαλος ἐθνῶν ἐν πίστει καὶ ἀληθείᾳ; cf. Titus 1. 1, of
κατὰ πίστιν ἐκλεκτοὶ θεοῦ καὶ ἐπίγνωσιν ἀληθείας τῆς κατ᾽ εὐσεβείαν. ---- Briefly summed
up, therefore, the Christian salvation comes to be designated ἀλήθεια ; so far as being an
unique and eternal reality, it has become manifest, and is set forth as the object of know-
ledge or faith. 2 Cor. iv. 2, μηδὲ Sorodvres τὸν λόγον τοῦ θεοῦ, ἀλλὰ τῇ φανερώσει τῆς
ἀληθείας συνιστῶντες ἑαυτούς ; comp. ver. 6, πρὸς φωτισμὸν τῆς γνώσεως τῆς δόξης τοῦ θεοῦ
ἐν προσώπῳ Χριστοῦ; 2 Ῥοί. 1. 12, ἡ παροῦσα ἀλ.; 2 Pet. ii. 2, ἡ ὁδὸς τῆς ἀλ.; 2 Cor. xiii. 8,
οὐ γὰρ δυνάμεθά τι κατὰ τῆς ἀλ., ἀλλὰ ὑπὲρ τῆς ἀλ.; 1 Tim. iii. 15, στῦλος καὶ ἑδραίωμα
τῆς ad.; vi. 5, ἀπεστερημένοι τῆς ἀλ.; 2 Tim. ii. 18, περὶ τὴν ad. ἠστόχησαν ; iii. 8,
ἀνθίστανται τῇ ἀλ.; iv. 4, ἀπὸ μὲν τῆς Gd. τὴν ἀκοὴν ἀποστρέψουσιν, ἐπὶ δὲ τοὺς μύθους
ἐκτραπήσονται; Titus i. 14; Jas. iii; 14.— The expression ἡ ἀλήθεια τοῦ θεοῦ, Rom. iii.
7, xv. 8, corresponds to γινέσθω ὁ θεὸς ἀληθής, Rom. iii. 4; vid. s.v. ἀληθής.

In John’s usage also, which would seem, according to John i. 14, 17, to have been
suggested by the Heb. ND8, firmness, reliableness, ἀληθ. is the designation of the salvation
revealed in Christ, marking it as the realization or reality of that which ought to be (cf.
3 John 12). Hence over against νόμος, i. 17, i. 14, πλήρης χάριτος καὶ ἀλ., NON) TDN
is applied to God revealing Himself, Ex. xxxiv. 6; 2 Sam. ii. 6; Ps. xxv. 10, xl. 11, 12,
lxxxvi, 15, 25, xeviii. 3, exv. 1, exxxviii. 2; and now ascribes to this revelation unchange-

᾿Αληθεύω 89 ᾿Αλλάσσω

ableness, and therefore reliableness. ᾿Αλήθ. answers to NDS in agreement with the mean-
ing of ἀληθινός. But that ἀλήθ. denotes something more, viz. the realization of that
which ought to be, as the blessing of salvation, is clear from its being contrasted with
νόμος, John i. 17; as also from the following connections, in which it is represented as
the object of knowledge, John viii. 32, xvi 13; 1 John ii. 21, οἴδατε τὴν dd. ... πᾶν
ψεῦδος ἐκ τῆς GX. οὐκ ἔστιν ; 2 John 1. Christ thus designates Himself in John xiv. 6,
where the conjunction with ἡ ζωή is very significant. The promised Paraclete is accord-
ingly described, after the analogy of the salvation, as τὸ mv. τῆς ἀληθ., the Spirit who
represents what has substance and validity (cf. Rom. v. 5), John xiv. 17, xv. 26, xvi. 13;
1 John iv. 6. Hence 1 John v. 6, τὸ wv. ἐστιν ἡ ἀλ. In accordance herewith must
be explained John xvii. 17, ἁγίασον αὐτοὺς ἐν TH AX. σοῦ" ὁ λόγος ὁ σὸς ἀλήθειά ἐστιν ; cf.
John viii. 40, 45, 46. The usage of John, however, goes somewhat further than that of
Paul. This 476. appears as the power which rules the man, 1 John iii. 19, ἐκ τῆς adn.
ἐσμέν, ----ἶῦ is remarkable that though the form ἐκ τινὸς εἶναι is a favourite one of Paul’s,
he never uses the phrase just cited from John; cf. v. 18, ἀγαπῶμεν ἐν ἀληθ. ; vid. supra.
Then as having entered into the man, 1 John i. 8, ii. 4, ἐν τούτῳ ἡ ἀλήθ. οὐκ ἔστιν. In
2 John 2, cf. John viii. 44, to be in turn set forth, embodied by him, ποιεῖν τὴν ἀλήθ.;
1 John i. 6; cf. 3 John 3, 8, συνεργοὶ τῇ ad.; 2 John 3, the sphere in which the walk
and conversation moves; περιπατεῖν ἐν ἀληθ., 2 John 4; 3 John 3, 4; so that truth is
exhibited in all circumstances. The word does not occur in 1 Thess. nor in Rev.

᾿Αχληθεύω, to be an ἀληθής, and to act as such, cf. δουλεύω, θεραπεύω, therefore = to
answer to the truth, to make it one’s study; cf. Plut. Them. 18, ἀληθεύων λέγεις. So in
Eph. iv. 15, ἀληθεύοντες δὲ ἐν ἀγάπῃ ; cf. ver. 14 and 1 Cor. xiii. 6, ἡ ἀγάπη οὐ χαίρει ἐπὶ
τῇ ἀδικίᾳ, συγχαίρει δὲ τῇ ἀληθείᾳ. Then specially, to speak the truth, Plat., Xen., Aristot. ;
Gal. iv. 16, ἀληθεύων ὑμῖν.

"“AdXos, 0, 0, the other, denotes numerical difference, while ἕτερος denotes the other
qualitatively, difference of kind. Cf. Gal. i. 6, 7, εἰς ἕτερον εὐαγγέλιον, ὃ οὐκ ἔστιν ἄλλο,
“another gospel, which, however, is not another gospel.”

᾿Αλλάσσω, Ist aor. ἤλλαξα, 2d fut. pass. = ἀλλαγήσομαι, from a form of the 2d
aor. common in prose ἠλλάγην, from ἄλλος = to change, Acts vi. 14, ἀλλάξει τὰ ἔθη;
Gal. iv. 20, τὴν φωνήν, referred by Meyer to ver. 16, the language which Paul used during
his second stay in Galatia (Acts xviii. 23). But though this explanation is possible,
usage and the context seem to commend another. From ὅτε ἀποροῦμαι ἐν ὑμῖν it is clear
that Paul did not know how he ought to speak to them, and what tone was suited to the
circumstances. Wetstein refers to 1 Cor. iv. 21, 2 Cor. x. 1,10, and quotes as parallels
of classical usage Artemid. ii. 20, κόραξ δὲ μοιχῷ καὶ πλέπτῃ προσεικάξοιτ᾽ dv... διὰ τὸ
πολλάκις ἀλλάσσειν τὴν φωνήν ; iv. 69, τὰ πολλαῖς χρώμενα φωναῖς... ὡς κόραξ n.d.
From these passages it is clear that the addition πρὸς τὴν χρείαν, said to be requisite for
such an explanation, and which is not sustained by Acts xxviii, 10, is unnecessary; 80

M

᾿Αντάλλαγμα 90 ᾿Απαλλάσσω

also πρὸς τὸ σύμφερον, 1 Cor. xii. 7.—To transform, 1 Cor. xv. 51, 52; Heb. i. 12; to
exchange, Rom. i. 23, τὴν δόξαν τοῦ ἀφθάρτου θεοῦ ἐν ὁμοιώματι εἰκόνος φθαρτοῦ ἀνθρώπου
κιτὰλι; cf. Jer. ii. 11; Ps. evi. 20, ἠλλάξαντο τὴν δόξαν αὐτῶν ἐν ὁμοιώματι μόσχου -- 3 WO.
With ἐν in Soph. Antig. 936 ; elsewhere dat., cf. Ex. xiii, 13, and often in classical Greek.
The genit. is frequent, also in Plato and Eurip. τὸ ἀντί twos. If the object remain the same,
and only alters its appearance, εἰς is for the most part used; cf. Plat. Rep. ii. 380 Ὁ.

᾿Αντάλλαγ μα, from ἀνταλλάσσω, to exchange, to barter ; hence, that which is given
in exchange, the price for which something is bartered. Ecclus. vi. 15, φέλου πιστοῦ οὐκ
ἔστιν ἀντάλλαγμα; xxvi. 14, οὐκ ἔστιν ἀντάλλαγμα πεπαιδευμένης ψυχῆς. So also Matt.
xvi, 26, τί δώσει ἄνθρωπος ἀντάλλαγμα τῆς ψυχῆς αὐτοῦ ; therefore here the price at
which the exchange is effected, compensation, ransom, Mark viii. 57; cf. Ecclus. xliv. 17,
Noe εὑρέθη τέλειος δίκαιος, ἐν καιρῷ ὀργῆς ἐγένετο ἀντάλλαγμα' διὰ τοῦτο ἐγενήθη κατά-
λείμμα τῇ γῇ, διὰ τοῦτο ἐγένετο κατακλυσμός. In both the N. T. texts (Matt. xvi. 26;
Mark viii. 37), like λύτρον, the word is akin to the conception of atonement; cf. Ps.
xlix. 8, οὐ δώσει τῷ θεῷ ἐξίλασμα ἑαυτοῦ = 753, which, in Isa. xliii. 3, Amos v. 12,
is = ἄλλαγμα. Isa. xiii. ὃ, ἐποίησα ἄλλαγμά cov Αὔγυπτον καὶ Αἰθιοπίαν, καὶ Yonvyv ὑπὲρ
σοῦ, cf. ver. 4. This is a confirmation of the fact that satisfaction and substitution essen-
tially belong to the idea of atonement. Cf. λύτρον, ὑπόδικος.

᾿Απαλλάσσω, aor. 1 ἀπήλλαξα, perf. pass. ἀπήλλαγμαι, originally either to transfer
Jrom one state to another, that is, primarily, merely a stronger form of ἀλλάσσω, or it is
related to ἀλλάσσω, as to turn away, turn aside, is to turn. Strictly, to change by sepa-
rating, therefore to break up an existing connection, and set the one part into a different
state, a different relation. Very frequently in the classics, where it =to lay aside, lay
away, make loose, move away, set free. Middle = to turn oneself away, to escape, Acts
xix. 12, ὥστε... ἀπαλλάσσεσθαι am’ αὐτῶν τὰς νόσους (in Hippocr. often ἀπαλλάσσω
τὴν νόσον or τῆς νόσου). Active = to set free, Heb. ii. 15, ἵνα ἀπαλλάξῃ τούτους ὅσοι
φόβῳ θανάτου ἔνοχοι ἦσαν δουλείας. So frequently in classical Greek in the connections
ἀπαλλάττειν φόβου, δέους, etc. Passive = to he freed, to get loose; Luke xii. 58, ἐν τῇ ὁδῷ
δὸς ἐργασίαν ἀπηλλάχθαι ἀπ’ αὐτοῦ, sc. τοῦ ἀντιδίκου. ᾿Απαλλάττειν is also a term. tech.
to denote the satisfaction of the complainant by the defendant, especially of the creditor
by the debtor. The pass., however, is also applied to the guilty party so far as, by an
arrangement with his accuser, he gets free from him before judgment is pronounced; vid.
Kypke in loc, Vid. Matt. v. 25, ἔσθι εὐνοῶν τῷ ἀντιδίκῳ cov; ver. 24, διαλλάγηθι τῷ
ἀδελφῷ cov. Cf. especially, Xen. Mem. ii. 9. 6, where it is applied in both relations, ‘O δὲ
συνειδὼς αὑτῷ πολλὰ καὶ πονηρὰ Tart’ ἐποίει, ὥστε ἀπαλλαγῆναι τοῦ ᾿Αρχεδήμου. ὁ δὲ
᾿Αρχέδημος οὐκ ἀπηλλάττετο, ἕως τόν τε Κρίτωνα ἀφῆκε. ᾿Αφιέναι denotes to dismiss from
confinement, to αὐβοῖνο. ----- Zeun. in loc., “ ἀπαλλάττειν, vel, ut h. 1, ἀπαλλάττεσθαι, dicitur
accusator gui actionem deponit et accusationem non persequitur; ἀφιέναι idem dicitur
accusator, cum reum crimintbus objectis liberat et absolvit: quod majus est.” So, under

Διαλλάσσω 91 Καταλλάσσω

appeal to Harpocration, in Suidas, ἀφεὶς καὶ ἀπαλλάξας" τὸ μὲν ἀφεὶς, ὅταν ἀπολύσῃ τίς
τινα τῶν ἐγκλημάτων, ὧν ἐνεκάλει αὐτῷ" τὸ δὲ ἀπαλλάξας, ὅταν πείσῃ τὸν ἐγκαλοῦντα ἀπο-
στῆναι καὶ μηκέτι ἐγκαλεῖν.

Διαλλάσσω, aor. 2 pass, διηλλάγην, to effect an alteration, to exchange, in the same
connections as ἀλλάσσειν, eg. χώραν, ἑσθῆτα, etc., fully τινί te ἀντί τινος. Secondarily,
τινά τινι, πρός Twa, to reconcile; eg. Thue. viii. 89, ἐλπίδας ὅτε πολλὰς ἔχει κἀκείνοις τὸ
στράτευμα διαλλάξειν ; Plut. Them. 6, διαλλάξαι τὰς πόλεις ἀλλήλαις ; Xen. de Veet. v. 8,
ἔστι μὲν yap πειρᾶσθαι διαλλάττειν τὰς πολεμούσας πρὸς ἀλλήλας πόλεις, ἔστι δὲ συναλ-
λάττειν, εἴ τινες ἐν αὐταῖς στασιάζουσιν. Also τινὰ καί τινα, Xen. Hell. i. 6. 7, διαλλάξειν
᾿Αθηναίους καὶ Δακεδαιμονίους. As well in a two-sided as in a one-sided quarrel; cf. Thuc.
Le., as in Eur. Hel. 1235, διαλλάχθητί μοι; 1236, μεθίημι νεῖκος τὸ cov. Isocr. Nicocl.
33 D, διαλλάττομαι πρός σε περὶ τούτου. Of. Tholuck on Matt. v. 24, διαλλάγηθι τῷ
ἀδελφῷ cov (medial pass., vid. Kriiger, Π1, 6); cf. ver. 23, ὁ ἀδελφός cov ἔχει th κατὰ
σοῦ; 1 Sam. xxix. 4, ἐν τίνι διαλλαγήσεται οὗτος τῷ κυρίῳ αὐτοῦ -- ΠΤ, to show oneself
obliging. Cf. Luke xii. 58, s.v. ἀπαλλάσσω.

Μεταλλάσσω, aor. 1 μετήλλαξα, to exchange, convert, Rom. i. 25, τὴν ἀλήθειαι
τοῦ θεοῦ ἐν τῷ ψεύδει; ver. 26, τὴν φυσικὴν χρῆσιν εἰς τὴν παρὰ φύσιν.

Καταλλάσσω, aor. 1 κατήλλαξα, aor. 2 pass. κατηλλάγην, to change, to cachange ;
then like διαλλάσσειν, συναλλάσσειν = to reconcile (eg. Aristot. Occ. ii. 15, κατήλλαξεν
αὐτοὺς πρὸς ἀλλήλους), both in onesided and mutual enmity; in the former case the
context must show on which side is the active enmity, eg. Xen. Anab. i. 6. 1, ᾿Ορόντης
νος ἐπιβουλεύει Κύρῳ, καὶ πρόσθεν πολεμήσας, καταλλαγεὶς δέ. On the contrary, Soph.
Aj. 148, θεοῖσε ὡς καταλλαχθῇ χόλου ; 1 Cor. vii. 11, τῷ ἀνδρὶ καταλλαγήτω. Possibly it
is here uncertain who is guilty, and that the apostle only requires in general that the
marriage be re-established; the probability, however, is that a change of feeling is
required on the part of the wife, for we must suppose that ver. 10, γυναῖκα ἀπὸ ἀνδρὸς
μὴ χωρισθῆναι, implies behaviour on the part of the woman as truly as ver. 11, ἄνδρα
γυναῖκα μὴ ἀφιέναι, on that of the man. Cf. also Harless, Lhescheidungsfrage, p. 78.
Herod. i. 61, καταλλάσσετο τὴν ἔχθρην (sc. his hostility) τοῖσι στασιωτῇσι. In Rom.
v. 10 and 2 Cor. v. 18-20, where καταλλάσσειν is used of the divine work of redemp-
tion, the context must show whether God is to be regarded as the antagonist of man, or
man of God. Neither the word in and by itself, nor the grammatical connection, can
here decide; cf. the passages quoted, Xen. Anab. i. 6. 1, and Soph. “47. 743. Nor does
the designation of men as ἐχθροί, Rom. v. 10, settle the question, for that word may
equally well be taken actively (Rom. viii. 7; Col. 1, 21; Jas. iv. 4) or passively (Rom.
xi. 28; Col. ix. 13). But Rom. v. 11, & οὗ viv καταλλαγὴν ἐλάβομεν, is decidedly
opposed to the supposition that either a change of feeling on the part of man, brought
about by the divine redemption, is referred to, or an alteration in his relation to God to

Καταλλάσσω 92 Καταλλάσσω

be accomplished by man himself. Cf. also Rom. xi, 15. It is God who forms the
relation between Himself and humanity anew; the part of humanity is to accept this
reinstatement; cf. 2 Cor. v. 20, καταλλάγητε τῷ θεῷ; cf. Acts iv. 40, σώθητε ἀπὸ K.7A.
This appears to be the only yet conclusive reason obliging us to take καταλλάσσειν ἡμᾶς,
τὸν κόσμον ἑαυτῷ in the sense of Eph. i. 6, ἐχαρίτωσεν ἡμᾶς, i.e. God establishes a rela-
tionship of peace between Himself and us, by doing away with that which made Him
our ἀντίδικος, which directed His anger against us; cf. the mention of ὀργή, Rom. v. 9
(vid. 2 Mace. v. 20), and 1 Sam. xxix. 4, ἐν rive διαλλαγήσεται οὗτος τῷ κυρίῳ αὐτοῦ.
Matt. v. 24, διαλλάγηθι τῷ ἀδελφῷ cov. This is the most striking parallel, as the rela-
tions of the parties to each other are decidedly the same; cf. μὴ λογιζόμενος αὐτοῖς κ.τ.λ',
2 Cor. v. 19. Correspondent thereto is Acts x. 34, δεκτὸς τῷ θεῷ ἐστίν; cf. ver. 15, ἃ ὁ
θεὸς ἐκαθάρισεν σὺ μὴ κοινοῦ. Cf. Josephus, Ant, iii. 15. 2, Μωῦσῆν παρεκάλει καταλ-
λάκτην αὐτῶν γενέσθαι πρὸς τὸν θεόν. Thus alone does it answer to the Pauline train
of thought, in which καταλλαγέντες, Rom. v. 10, appears completely parallel to δικαιω-
θέντες, ver. 9; δικαιωθέντες σωθησόμεθα... καταλλαγέντες σωθησόμεθα, and accordingly
καταλλαγῆναι may be used to explain δικαιωθεὶς σώζεσθαι, which it could not be if καταλ-
λαγῆναι were meant to express any change in the feelings of man, Τύ is a relation which
is changed, which God changes, in that He desists from His claims. 2 Cor. v. 19, 21;
οἵ, Matt. v. 23, 24. As this view is grammatically as possible as the other; as, further,
there are no lexical difficulties in its way; and as, finally, it is indicated by the context
of both passages,—no solid objection can be raised against it; whereas the other quits
the biblical circle of thought, and has merely a hortatory character, but no force as
evidence, such as is required especially in Rom. v. We find just the opposite view, bor-
rowed from heathen ideas (see ἱλάσκομαι), when it is said of God, 2 Mace. i. 5, vii. 33,
Vili. 29, καταλλαγῆναι τοῖς δούλοις αὐτοῦ.

Thus καταλλάσσειν denotes the N. T. divine and saving act οὗ ἀπολύτρωσις, in so far
as God Himself, by His taking upon Himself and providing an atonement, establishes that
relationship of peace with mankind which the demands of His justice had hitherto pre-
vented. It is thus the very opposite of the heathen ἱλάσκεσθαι, a word which, in
classical Greek, is= to reconcile, like καταλλάσσειν, but wherein the relations are altogether
reversed. In classical Greek the deity is the object, man the subject; in καταλλάσσειν,
God is the subject, man the object. It practically includes, though not in and for itself,
the scripture ἱλάσκεσθαι, to atone, to expiate; and it signifies the reconciliation brought about
by expiation; cf. 2 Cor. v. 19, θεὸς ἣν ἐν Χριστῷ κόσμον καταλλάσσων ἑαυτῷ; ver. 21,
τὸν μὴ γνόντα ἁμαρτίαν ὑπὲρ ἡμῶν ἁμαρτίαν ἐποίησεν ; Rom. iii. 25, dv προέθετο ὁ θεὸς
ἱλαστήριον. While ἱλάσκεσθαι aims at the averting of God’s wrath, καταλλάσσειν implies
that God has laid aside or withdrawn wrath. While ἑλάσκεσθαι does not in itself say that
it is God who has undertaken the propitiation, καταλλάσσειν exactly and emphatically
expresses this; and it is important for the scientific apprehension of N. T. facts of saving
grace to realize fully the distinction between the biblical ἱλάσκεσθαι and καταλλάσσειν,

Καταλλαγή 93 Αποκαταλλάσσω

namely, that the two words respectively present to us different relations of God to man.
In καταλλάσσειν, stress is laid upon the truth that God stands over against mankind as
ἀντίδικος, and as such nevertheless establishes a relation of peace. The subject of ἱλά-
σκεσθαι is not God as ἀντίδικος towards man, but man represented by Christ, God as He
in Christ represents the world. The unity of the two terms thus differing as to their
subject becomes apparent in the fact that in both God is the remoter object; ἱλάσκεσθαι
ἐναντὶ κυρίου «.7.r.; cf. Heb. ii. 17, τὰ πρὸς τὸν θεόν; see ἱλάσκομαι; καταλλάσσειν
κόσμον τῷ θεῷ. Thus the difference of object is always important ; καταλλάσσειν admits
of a personal object only, because it has to do with personal relations; ἑλάσκεσθαι, in
Scripture usage, besides a personal object, the sinner, is joined also with an impersonal
object, viz. τὰς duaptias. Καταλλάσσειν denotes the removal of the demands of God’s
justice; ἱλάσκεσθαι, that satisfaction of them whereby their removal is attained; and as
καταλλάσσειν practically signifies the removal of the demands of justice by God’s taking
upon Himself the expiation,—thus embracing the two elements expressed in 1 John iv, 10,
αὐτὸς ἠγάπησεν ἡμᾶς καὶ ἀπέστειλεν τὸν υἱὸν αὐτοῦ ἱλασμὸν περὶ τῶν ἁμαρτιῶν ἡμῶν, ---
it is particularly appropriate as a comprehensive dogmatic expression. It is, like ἑλάσκομαι,
the presupposition of justification (cf. Rom. iii. 25, 26 with Rom. v. 9, 10), but it gives
expression to the connection between expiation and justification.

Καταλλαγή, ἡ, the exchange effected ; then the reconciliation, for which διαλλαγή
and συναλλαγή are generally used. In 2 Mace. y, 20, opp. to ὀργή. Agreeably to the
use of καταλλάσσειν, it denotes the result of the divine act of salvation, to wit, the new
moulding of the relation in which the world stands to God, so far as it no longer remains
the object of His wrath, and He no longer stands to it as an ἀντίδικος. Rom. v. 11, τὴν
καταλλαγὴν λαβεῖν; 2 Cor, v. 18, ἡ διακονία τῆς καταλλαγῆς ; ver. 19, ὁ λόγος τῆς
καταλλ. ; Rom. xi. 15, καταλλαγὴ Koopov,—where the new change in the relation of the
world to God is traced back to the ἀποβολή of Israel, because God turned away from
Israel to the world of the ἔθνη. The reference here is not so much to the accomplishment
of the καταλλαγή, as to the relation assumed by the κόσμος to God in the place of Israel,
to the transference of God’s saving revelation from Israel to the κόσμος. Cf. ver. 12,
πλοῦτος Koopov.—tIn the 660]. writers καταλλ. denotes the admission, or readmission of
penitents to church fellowship, or to the Lord’s Supper; it is commonly explained as 4
λύσις τῶν ἐπιτιμίων, vid. Suiceri Thes. 8.0.

᾿Αποκαταλλάσσω, aor, 1 ἀποκατήλλαξα, a stronger form οἵ καταλλάσσω,
cf. Winer, to reconcile again ; not of course to reconcile repeatedly, but = to restore friend-
ship, to reunite, ἀπό referring to the state to be left, and κατά to the state to be sought
after; cf. ἀποκαταλλ. ... εἰς αὑτόν, Col. 1. 20, as in Thuce., Aristot., καταλλάσσειν πρός
twa ; cf. ἀπαλλοτριοῦν eis, Hos, ix. 12; Isa. 1. 4. It differs from καταλλάσσειν apparently
in this: «arada. is the setting up of a relationship of peace not before existing; ἀπο-
καταλλ. is the restoration of a relationship of peace which has been disturbed; cf. dzro-

᾿Αλλότριος 94 ᾿Αλλότριος

καθίστημι, ἀποκατορθύω. Τὺ is therefore a carefully chosen, or perhaps a more advanced
and later expression of Pauline thought, ef. Col. 1. 20 with ver. 16. It oceurs only in
Eph. and Col. and in patristic Greek. Steph. Z’hes.: “gratiam diremtam, et solutam,
sarcire et amicitiam reducere.” Eph. ii. 16, ἵνα ἀποκαταλλάξῃ τοὺς ἀμφοτέρους τῷ θεῷ;
ef. ver. 17, καὶ ἐλθὼν εὐηγγελίσατο εἰρήνην,---ἃ significant confirmation of our remarks
on καταλλάσσω. That the subjection under consideration is not the “ reconciliation of
the uncircumcision with the circumcision,” is clear, on the one hand, from the words 7@
θεῷ; on the other hand, from the design of the apostle, which is to show from what had
been done for both (vv. 15-18, comp. Gal. iii. 28), that there can no longer exist any,
difference between them. Col. i. 20, εὐδόκησεν δ αὐτοῦ ἀποκαταλλάξαι τὰ πάντα εἰς.

αὑτόν... εἰρηνοποίησας ; ver. 21, ὑμᾶς... ἀπηλλοτριωμένους καὶ ἐχθροὺς... ἀποκατήλ-
λαξεν... παραστῆσαι ὑμᾶς ἁγίους καὶ ἀμώμους καὶ ἀνεγκλήτους ἐνώπιον αὑτοῦ, which

shows again that the matter in question is the satisfaction of the ἀντίδικος. Cf. Chrys.
on Fph. ii. 16, τὴν ὀφειλομένην δίκην αὐτὸς ὑποστὰς διὰ τοῦ σταυροῦ.

᾿Αλλότριος, ία, cov, of or belonging to another, foreign, opp. to ἴδιος and οἰκεῖος.
—(1) Opp. to ἴδιος, not one’s own, not belonging to one; τὰ ἀλλότρια, others’ goods; Od.
xvii. 462, ἀλλοτρίων χαρίσασθαι, to give the property of others. Cf. Luke xvi. 52, εἰ ἐν
τῷ ἀλλοτρίῳ πιστοὶ οὐκ ἐγένεσθε, TO ὑμέτερον Tis ὑμῖν δώσει. Heb. ix. 25,6 ἀρχιερεὺς
εἰσέρχεται εἰς τὰ ἅγια κατ᾽ ἐνιαυτὸν ἐν αἵματι ἀλλοτρίῳ, in antithesis with προσφέρειν
ἑαυτόν. Rom. xiv. 4, ἀλλότριος οἰκέτης. John x. 5, ἀλλοτρίῳ δὲ οὐ μὴ ἀκολουθήσουσιν,
ef. ver. 4, ὅταν τὰ ἴδια πάντα ἐκβάλῃ ; ver. 8, κλέπται καὶ λῃσταί; Ver. 12, ὁ μισθωτὸς, οὗ
οὐκ ἔστιν τὰ πρόβατα ἴδια. Pind. Ol. x. 107, ἀλλότριον ποιμένα. 2 Cor. x. 15, ἐν
ἀλλοτρίοις κόποις ; ver. 10, οὐκ ἐν ἀλλοτρίῳ κανόνι; ver. 15, κατὰ τὸν κανόνα ἡμῶν.
Rom. xv. 20; 1 Tim. v. 22. --- Acts vii. 6, Heb. xi. 9, γῇ ἀλλοτρίᾳ, see below. (2) Opp.
to οἰκεῖος, not pertaining to, foreign, in contrast with kinship, affinity, of the same country,
ie. peregrinus. In this latter sense, especially in the LXX.="3), 1 Kings viii. 41,
τῷ ἀλλοτρίῳ ὃς οὐκ ἔστιν ἀπὸ λαοῦ σοῦ. 2 Chron. vi. 32, synon. with ξένος, as in the
best Mss. we read in 2 Sam. xv. 19; ἀλλογενής, Job xix. 15, which elsewhere is = 1;
ἀλλόφυλος, Isa. ii. 6, opp. to ἀδελφός, the name for kinsfolk, Deut. xv. 3, τὸν ἀλλότριον
ἀπαιτήσεις ὅσα ἐὰν ἢ σοι Tap’ αὐτῷ, τῷ δὲ ἀδελφῷ σου ἄφεσιν ποιήσεις τοῦ χρέους σου;
Ezra x. 2, ἐκαθίσαμεν γυναῖκας ἀλλοτρίας ἀπὸ τῶν λαῶν τῆς γῆς, and often. Cf. Neh.
xiii. 30, ἐκαθάρισα αὐτοὺς ἀπὸ πάσης ἀλλοτριώσεως ; Ecclus, xxix. 18, xxxiii. 3, xxxix. 4,
xlix. 5. Also=", which, however, is less frequently in this particular sense rendered by
ἀλλότρ.; cf. Hos. v. 7, viii. 12; Lev. x. 1; Isa. i. 7. Never = 0%3, so that the note in
Bruder’s Concordance, “ of ἀλλότριοι, Heb, O%3, D4,” is quite erroneous. Not thus in
the N. T., for Acts vii. 6, πάροικον ἐν γῇ ἀλλοτρίᾳ, where the LXX. Gen. xv. 13 render,
ἐν γῇ οὐκ ἰδίᾳ, pnp Nd Y283, should more appropriately (cf. Bar. iii. 10; 1 Mace. vi 13,
but not 1 Macc. xv. 13, where yf ἀλλ. means a hostile country) be included under (1) ;
for the fact of his being a stranger is expressed by πάροικος, and this is strengthened by

᾿Αλλοτριόω 95 ᾿Απαλλοτριόω

the addition ἐν γῇ ἀλλ. ; cf. Heb. xi. 9, where both facts, the fact of being a stranger, and
the fact of being without possession, are conjoined: πίστει παρῴκησεν εἰς γῆν τῆς ἐπαγ-
γελίας ὡς ἀλλοτρίαν. Opp. to kinship, Matt. xvii, 25, 26, ἀπὸ τῶν υἱῶν αὐτῶν ἢ ἀπὸ
τῶν ἀλλοτρίων ; cf. Herod. iii 119. For the union of both meanings, see Deut. xv. 3.
It seems never to have been used in classical Greek in the sense of strangership ; on the
contrary, (3) of enemies, as in the passages, quoted by many as having the sig. strange, in
Hom. Od. xvi. 102, xviii. 219, ἀλλότριος φώς. So often in Polyb. and Diod., Hom. J1.
v. 214; Xen. Anadb. iii. 5. 5; Polyb. xxvii. 13. 3 = hostile. In the LXX. only Ps. xviii. 14,
ἀπὸ ἀλλοτρίων θεῖσαι τοῦ δούλου cov (where the Heb. is tt, “ haughty,” “proud”). Cf.
Jer. xvii. 17, μὴ γενηθῇς μοι εἰς ἀλλοτρίωσιν, φειδόμενός μου ἐν ἡμερᾷ πονηρᾷ. Thue. i.
35. 4, ἀλλοτρίωσις = rejection. Often in 1 Mace. ii. 7, syn. ἐχθρός, i. 88, xv. 33, γῆ
ἀλλοτρία, “hostile land.” Cf. Ecclus, xi. 34, xlv. 18. In the N. T. Heb. xi. 34, παρεμ-
βολὰς ἔκλιναν ἀλλοτρίων. :

᾿Αλλοτριόω, to estrange; Herod., Plato, Demosth. Thue. and in later Greek.
Gen. xlii. 7, ἠλλοτριοῦτο ἀπ᾽ αὐτῶν, he made himself strange, he kept himself strange.
1 Esdr. ix. 4, αὐτὸς ἀλλοτριώθησεται ἀπὸ τοῦ πλήθους τῆς αἰχμαλωσίας ; cf. Ezra x. 8,
διασταλήσεται ἀπὸ ἐκκλησίας τῆς ἀποικίας, TPT bape >13° = to be shut out from. Ecclus.
xi. 32, ἀλλοτριώσει ce τῶν ἰδίων cov. So with the gen. Epict. Fr. cxxxi. 106, μηδεὶς
φρόνιμος dv τοῦ ἄρχειν ἀλλοτριούσθω. The passive ina middle sense, Gen. xlii. 7, to turn
away from, to become hostile to; οἵ, Kriiger, lii. 6.—1 Mace. vi. 24, ἀλλοτριοῦνται ἀφ᾽
ἡμῶν. With the dative, 1 Mace. xi. 53, ἠλλοτριάθη τῷ "Idvabav; xv. 27, ἠλλοτριοῦτο
αὐτῷ. Not in the N. T.

᾿Απαλλοτρεόω, to estrange, to alienate, τὶ, τινὰ ἀπό twos, oftener twos; Polyb.
iii. 77. 7, ἀπαλλοτριοῦν τῆς πρὸς Ῥωμαίους εὐνοίας ; Josephus, Antt. iv. 1. 1, κἂν ἀπαλ-
λοτριοῦν αὐτῶν Μωῦσῆς ἐθελήσειε τὸν θεόν. Often in the LXX. joined with the dative,
as in Ps. lxix. 9, ἀπηλλοτριωμένος ἐγενήθην τοῖς ἀδελφοῖς μου καὶ ξένος τοῖς υἱοῖς κ.τ.λ.---
Ezck. xiv. 5, κατὰ τὰς καρδίας αὐτῶν τὰς ἀπηλλωτριωμένας ἀπ᾽ ἐμοῦ ἐν τοῖς ἐνθυμήμασιν
αὐτῶν. Ver. 7. Absolutely. Ps, lviii, 3, ἀπηλλοτριώθησαν οἱ ἁμαρτωλοὶ ἀπὸ μήτρας,
“they have fallen away from their birth,” syn. πλανᾶσθαι, Heb. ἢ. Cf. Josh. xxii. 25,
ἀπαλλοτριώσουσιν οἱ viol ὑμῶν τοὺς υἱοὺς ἡμῶν, ἵνα μὴ σέβωνται κύριον. Jer. xix. 14,
ἐγκατέλιπόν με καὶ ἀπηλλοτρίωσαν τὸν τόπον τοῦτον, καὶ ἐθυμίασαν ἐν αὐτῷ θεοῖς ἀλλο-
τρίοις. Hos. ix. 10, εἰσῆλθον πρὸς τὸν Βεελφεγώρ, καὶ ἀπηλλοτριώθησαν εἰς αἰσχύνην.
In the N. T. Eph. ii. 12, ἀπηλλοτριωμένοι τῆς πολιτείας τοῦ ᾿Ισραὴλ καὶ ξένοι τῶν δια-
θηκῶν κιτὰ. Here emphasis must not be placed upon the preposition prefixed to the verb,
because it is not estrangement, but simply strangership that is meant,—a use of the word
not elsewhere to be found. *Az7AX. may be taken as the correlative of Israel’s election,
ie. as signifying “ excluded,” and this would give the prep. its due force. The expression
is obviously akin to the use of ἀλλότριος in the LXX. (see ἀλλότριος (2)); and there is
no need to refer to the supposed usage of classical Greek (which cannot be proved) that

᾿Αλληγορέω 96 ᾿Αλληγορέω

those who were not or could not be partakers of citizen rights were called ἀλλότριοι τῆς
πολιτείας (Aristot. Pol. ii, 62). Nor can the force of the prep. be much urged in Eph.
iv. 18, ἀπηλλοτριωμένοι τῆς ζωῆς τοῦ θεοῦ. The word occurs absolutely in Col 1. 21,
ὑμᾶς ποτὲ ὄντας ἀπηλλοτριωμένους καὶ ἐχθροὺς τῇ διανοίᾳ κιτιλ., where ἀπαλλ.. is used as
in Ps. lviii. 3, Josh. xxii. 25, of the relation of the ἔθνη not to Israel, but to God. Thus
the use of this word, which in the N. T. is peculiar to the Epp. to the Eph. and Col, is
akin to the usage of the LXX., not of the classics,

"ArAn yop éy, like παρηγορέω, from ἀγορά, ἀγορέω unused, = to speak differently from
what one thinks or literally means, or to say or think differently from what the words in them-
selves mean, aliud verbis, aliud sensu ostendere. The word occurs in later Greek only Plut.,
Porphyr., Philo, Josephus, and the Grammarians. According to Plut. ἀλληγορία signifies the
same as ὑπόνοια previously meant = “ the hidden sense or figurative form of a statement,”
except that ἀλληγορία signifies the speech itself thus qualified, ὑπόνοια the distinguishing
quality of the speech. Plut. de Aud. Poet. 19 E, ods (se. μύθους) ταῖς πάλαι μὲν ὑπο-
volais, ἀλληγορίαις δὲ viv λεγομέναις, παραβιαζόμενοι καὶ διαστρέφοντες, Cf. de Is. et Os.
363 D, where he describes as ὑπόνοια, ὥσπερ of “Ἕλληνες Κρόνον ἀλληγοροῦσιν τὸν
χρόνον, Ἥραν δὲ τὸν ἀέρα, γένεσιν δὲ Ηφαίστου τὴν εἰς πῦρ ἀέρος μεταβολήν. ᾿Αλληγορία
is used in a formal sense side by side with αἴνυγμα and μεταφορά; Cur. Pythia, etc.,
409 D, οὗτοι τὰ αἰνίγματα καὶ τὰς ἀλληγορίας Kal Tas μεταφορᾶς, τῆς μαντικῆς
ἀνακλάσεις οὔσας πρὸς τὸ θνητὸν καὶ φανταστικὸν, ἐπυποθοῦσι. It is not always a strictly
technical term (see below), and it may best be rendered figurative speaking. Cf. Cicero,
ad Att. ii. 20 : “De republica breviter ad te seribam ; jam enim charta ipsa ne nos prodat per-
timesco. Itaque posthac si erunt mihi plura ad te scribenda, ἀλληγορίαις obscurabo.” Demetr.
Phaler. de elocut. 100, viv δὲ ὥσπερ συγκαλυμματι τοῦ λόγου TH ἀλληγορίᾳ κέχρηται;
101, τὰ μυστήρια ἐν ἀλληγορίας λέγεται... ὥσπερ ἐν σκότῳ καὶ νυκτί; 102, of AaKxdves
πολλὰ ἐν ἀλληγορίαις ἔλεγον. Accordingly the allegory is a mode of exposition which
does not, like the parable, hide and clothe the sense in order to give a clear idea of it; on
the contrary, it clothes the sense in order to hide it. Suid., ἀλληγορία ἡ μεταφορά, ἄλλο
λέγον τὸ γράμμα, καὶ ἄλλο τὸ νόημα. Hesych., ἀλληγορία ἄλλο τι παρὰ τὸ aKovdpevov
ὑποδεικνύουσα. Heraclid. de allegor. Hom. 412, ἄλλα μὲν ἀγορεύων τρόπος, ἕτερα δὲ ὧν
λέγειν σημαίνων, ἐπωνύμως ἀλληγορία καλεῖται. Artemidor. Oncirocrit. iv. 2, ἀλληγορικοὺς
δὲ (ὀνείρους) τοὺς τὰ σημαινόμενα δι’ αἰνυγμάτων ἐπιδεικνῦντας. (See Wetstein on Gal.
iv. 24.)

With the Alexandrine Greeks, and through them with the Alexandrine Jews likewise,
ἀλληγορεῖν, ἀλληγορία are technical names for that philosophy espoused by Aristobulus,
and especially by Philo, which regards the Greek myths and the O. T. narratives, theo-
phanies, anthropomorphisms, etce., partly as an unreal clothing, partly as an historical
embodiment of moral and religious ideas. Philo’s method differs from that of the Alex-
andrine Greeks, in that the historical clothing is not, according to him, utterly unreal and

᾿Αλληγορέω 97 ᾿Αλληγορέω

poetical ; but he is on a par with them, inasmuch as he does not hesitate in difficult cases
wholly to set aside the historical element, and to treat it as merely a formal clothing of
the idea. In this self-contradictory method of Philo’s, we see the power of the Christian
truth and character of divine revelation, which typically the history of redemption moulds,
The allegorizing explanation of sacred history is nothing more than a remnant of the above-
named philosophy, and a hasty inference concerning, and renunciation of, the fulfilment of
types. Itisa significant fact that we find in Philo but a very small residuwm of Messianic
views, and that neither the person nor even the name of the Messiah is to be found in
him (see J. G. Miiller, art. “ Philo” in Herzog’s Real-Enc. xi. 578 sqq.). It may therefore
seem strange that (in Gal. iv. 22 sqq.) we should find an instance of this method of
using Scripture——a method more than abrogated by the N. T. revelation; for St. Paul,
concerning the fact raised from Scripture, ὅτι 4 βραὰμ δύο υἱοὺς ἔσχεν, ἕνα ἐν τῆς παιδίσκης
καὶ ἕνα ἐκ τῆς ἐλευθέρας, says, ἅτινά ἐστιν ἀλληγορούμενα, ver, 24. Still there is
a very essential difference between this Pauline and the Alexandrine allegorizing. It is
first to be noted that Gal. iv. 22 sqq. belongs at least to that class of allegorical interpre-
tations wherein the matter of fact is retained as an embodiment of the idea, as an embodi-
ment which belongs to actual history, where, therefore, allegory and type meet. Whereas
the Philonic method knows nothing of the type as an historical prefiguring of futwre his-
tory, and infers or abstracts only general truths, moral or religious, from the historical fact
by-allegorizing, the apostle’s aim is to prove, by the fact he cites, a certain law in the
history of redemption which underlies that history from its beginning to its close. . While
the Philonic allegory removes itself as far as possible from the type, the Pauline is almost
identical with the type. Itmust not be overlooked that St. Paul does not introduce his
application with the words ἅτινά ἐστιν ἀλληγορ. until after he had characterized in ver. 23
the fact stated in ver. 22. He purposely uses ἀλληγορ. instead, perhaps, of ἀντίτυπα
τῶν μελλόντων, because he does not and cannot point out a final and complete fulfilment
of the prophetic fact, but simply wishes to make an application of it possible alike
for various times and other circumstances. Thus allegory and type again diverge
from each other.— For the exposition, see Wieseler and Hofmann in loc. (The reading
ver. 25, τὸ yap "Ayap Σινᾶ x.7.X., instead of the truer one, confirmed by Cod. Sin., τὸ yap
Σινᾶ «.7.r., would make a Philonic play of the Pauline allegory.) As to the meaning of
᾿ἀλληγορεῖν, it may apply alike to the clothing and to the import, with the signification, “to
speak what is different from the sense,’ “ to speak what is different from what lics. before
one;” allegorice significare, and allegorice interpretari. For the former meaning, cf. Plut.
as before ; for the latter, ἀλληγορεῖν τὸν μῦθον (synes.), is quoted in Steph. Thes. = allegoriam
Jabulae exponere, alium fabulae sensum afferre qui sub verbis apparet, Eust. 1392. 48,
Σημείωσαι ὅτι εἰς τὸν θυμὸν ὁ Κύκλοψ' ἀλληγορεῖται. Phil. de Cherub. 143. 18, τὰ μὲν δὴ
χερουβὶμ καθ᾽ ἕνα τρόπον οὕτως ἀλληγορεῖται. Meyer is in error when, on Gal. iv. 24, he
renders the passive ἀλληγορεῖσθαι, “to have another sense given, which could not be

inferred from the passage cited.” In Gal. iv, 24 it is to be taken in the former meaning.
N

“Ἡμαρτάνω 98 *Apaptave

‘Apaptadveo, ἁμάρτημα, ἁμαρτία, ἁμάρτωλος, ἀναμάρτητος, from a privative and
μείρομαι, not to become participator in, not to attain, not to arrive at the goal, eg. Xen.
Cyrop. i. 6. 13, ὑγιεινοῦ στρατοπέδου οὐκ ἂν ἁμάρτοις. Of missing the mark in shooting,
opposed to τυχεῖν, Il. xxiii. 857, ὃς δέ κε μηρίνθοιο τύχῃ, ὄρνιθος. ἁμαρτών ; Thucyd. iii.
98. 2, τῶν ὁδῶν ἁμαρτάνειν. To lose, Herod. ix. 7. 3, ἡμάρτομεν τῆς Βοιωτίης ; Thucyd.
iii. 69. 2, τῆς AéoBou ἡμαρτήκεσαν ; Plato, Soph., Eurip., and later writers. In general
=to fail of the right, Thuc. i. 33. 3, vii 92, γνώμης dy, not to hit the right sense.
Herod. vii. 139. 3, “if some one maintained that the Athenians had saved Hellas, οὐκ
ἂν ἁμαρτάνοι τἀληθέος." Plat. Legg. xii. 967 B, ἅμ. ψυχῆς φύσεως, not rightly to appre-
hend the nature of the soul, cf. Legg. x. 891 Ὁ Cf. ἁμαρτίνοος, mad, erring in mind.
Transferred to the moral sphere, from Homer downwards, universally = to miss the right;
to go wrong, to sin; opp. to κατορθοῦν, Isocr. v. 35, ἅπαντες πλείω πεφύκαμεν ἐξαμαρ-
tavew ἢ κατορθοῦν, as in Plat. Legg. i. 627 D, ὀρθότητος τε καὶ ἁμαρτίας περὶ νόμων.
Plut. Mor. 25 C, ἐν πᾶσιν ἁμαρτωλὸν εἶναι τὸν ἀμαθῆ, περὶ πάντα δ᾽ αὖ κατορθοῦν τὸν
ἀστεῖον. Conjoined with acc., dat., περί τινος, to fail in something, to sin; εἴς τινα, to
commit an offence against some one, e.g. Xen. 110]. ii. 4. 21, αἰδούμενοι καὶ θεοὺς καὶ ἀνθρώ-
mous παύσασθε ἁμαρτάνοντες eis τὴν πατρίδα. This word, however, does not so fully
designate sin in its moral import; for this other terms are employed, cf. Xen. Cyrop. viii.
8. 7, ἡ περὶ μὲν θεοὺς ἀσέβεια, περὶ δὲ ἀνθρώπους ἀδικία, although ἁμαρτάνειν may pos-
sess the full moral import, ef. Plat. de Legg. 318 E, οὐ γὰρ ἐσθ᾽ ὅ τι τούτου ἀσεβέστερόν
ἐστιν, οὐδ᾽ ὅ τι χρὴ μᾶλλον εὐλαβεῖσθαι, πλὴν εἰς θεοὺς καὶ λόγῳ καὶ ἔργῳ ἐξαμαρτάνειν,
—but sin appears, considered in its natural course, as an action that has failed or
miscarried ; hence, as a general rule, the more remote object is subjoined; in like
manner ἁμαρτάνειν is used equally to describe actions which are morally estimated (eg.
Plat. Phacd. 113 E, μεγάλα ἡμαρτηκέναι ἁμαρτήματα, where sins in our sense of the
term are referred to), as also actions in which this is not the case, down to the latest
writers; so eg. in Plat. Legg. xii. 967 B (vid. sup.) and other places; Polyb., ἁμάρτημα
γραφικόν, a mistake in writing. Primarily in this sense, 1.6. sinning regarded as mistaken
action, it is said in Xen. Cyrop. v. 4. 19, τὸ γὰρ ἁμαρτάνειν ἀνθρώπους ὄντας οὐδὲν
θαυμαστόν, like errare humanum est.—Syn. ὑπερβαίνειν, eg. Hom. Il. ix. 501, ὅτε κέν
τις ὑπερβήῃ καὶ ἁμάρτῃ ; Plat. Rep. ii. 366 A, ἄδικοι... ὑπερβαίνοντες καὶ ἁμαρτάνοντες.

The LXX., as ἃ rule, render xpn by ἁμαρτάνειν, more rarely by ἀδικεῖν. The parti-
ciple = ἁμαρτωλός, also ἀσεβής ; constantly MXON = ἁμαρτία; NON = ἁμαρτία, ἀνομία;
ANN, NNN, as a rule = ἁμαρτία, ἁμάρτημα, but also ἀσεβεία, πλημμεέλεία. ywD is very
variously rendered ; also by ἁμαρτάνειν ; on the contrary, the participle always by ἄνομος,
παράνομος, ἀσεβής, and the substantive YYB principally by ἀσέβεια and ἀδικία, my =
ἀδικεῖν, ἀνομεῖν. PY = ἀδικία, ἀνομία, παρανομία, ἁμαρτία, ἁμάρτημα, ἀνόμημα, κακία,
«.7.. At the same time, it must be remembered, as Umbreit remarks in his Die Stinde,
p. 49: “In the common intercourse of life, words easily lose their original precision—
the fine distinctions they expressed are blurred or lost ;” cf. Hupfeld on Ps. xxxii. 1.

‘Apaprave 99 ‘Apaptave

Hence the variety of renderings. It may be of some importance to note that xwn is, as
a tule, translated by ἁμαρτάνειν ; YYB by ἀσέβεια, ἀδικία, τὴν ----Ὀπῦὺ seldom occurring—
by ἀδικεῖν and ἀνομεῖν. According to Delitzsch on Ps. xxxii. 1, “Sin is termed Yws, as
a breaking loose from God, breach of faith, fall from the state of grace; AXON, as missing
the divinely appointed goal, deviation from what is pleasing to God, doing what is opposed
to God’s will; ji¥, as perversion of what is upright, misdeed, criminality ;” vid. Lexica. In
son there is the same essential idea as in duaptavew—missing the goal, opposite to xx»,
Prov. viii. 36; οὗ Judg. xx. 16; Prov. xix. 2. Accordingly son also marks sin as mis-
taken action ; there is plainly, however, meant a missing of the goal conformable to and
fixed by God, because human action misses its destination, and therewith the will of God.
That this theocratic point of view predominates, is clear from the preponderating use of the
word in the Pentateuch, especially in Leviticus, where fi occurs only 18 times, YB only
twice, the verbs not at all, and xon and its derivatives above 100 times (yup, Lev. xvi.
16, 21; py, v. 1, 17, vii. 18, x. 17, xvi. 21, 22, xvi. 16, xvili.25,, xix! 8) xx. 17779,
xxii. 16, xxvi. 21, 39, 40, 41, 43). The three terms combined “ in order to sum up and
exhaust the idea of sin” (vid. Hupfeld on Ps. xxxii.), Ex. xxxiv. 7; Lev. xvi. 21; Ps.
xxxii. 1; ef. Jer. xxxiii. 8, where LXX. in the two first passages py = ἀνομία, yn = ἀδικία,
MNON = ἁμαρτία. If human action in ἁμαρτάνειν, in ἁμαρτία, misses its divine standard
or goal, we can understand why δικαιοσύνη (“ conformity to the standard,” “conformity
to God”) appears, especially in the Epistle to the Romans, as its opposite; even as we
read in 1 John iii. 4, ἡ ἁμαρτία ἐστὶν ἡ ἀνομία. Cf. Rom. vi. 18, ἐλευθερωθέντες δὲ ἀπὸ
τῆς ἁμαρτίας ἐδουλώθητε τῇ δικαιοσύνῃ. 2 Cor. v. 21.

“ἁμαρτάνω, to sin, fut. ἁμαρτήσω, 1st aor. ἡμάρτησα, not in classical Greek, only
in later writers, “ si nwmeres, multi, si ponderes, leves,’ Lob. Phryn. 732 sq.; Matt. xviii. 15
(Luke xvii. 4, Lachm.); Rom. v. 14, 16, vi. 15; 2 Pet. ii, 4. Second aor. ἥμαρτον,
perf. ἡμάρτηκα.---Αμ. τὶ εἴς τινα, to sin in something against some one; Acts xxv. 8, οὔτε
εἰς τὸν νόμον... οὔτε εἰς TO ἱερὸν οὔτε eis Καίσαρά τι ἥμαρτον ; cf. 1 John v. 16, dpap-
τάνοντα ἁμαρτίαν. Without τί, Matt. xviii, 15, 21; Luke xvii. 4; 1 Cor. viii. 12;
1 Cor. vi. 18, εἰς τὸ ἴδιον σῶμα; viii. 12, εἰς Χριστόν ; Luke xv. 18, 21, εἰς τὸν οὐρανὸν καὶ
ἐνώπιόν σου. For εἰς τὸν οὐρ., cf. Matt. xxi. 25 ; 2 Esdr. ix. 6. Bengel refers ingeniously
to ver. 7, χαρὰ ἐν τῷ οὐρ. ἐπὶ ἑνὶ ἁμαρτωλῷ petavoodvtTs.—Absolutely, in Matt. xxvii. 4;
Luke xvii. 3; John v. 14, viii, 11, ix. 2,3; Rom. 11, 12, ἀνόμως ἥμαρτον, opp. ἐν
νόμῳ, in possession of the law; Rom. iii. 23, v. 16, vi. 15; 1 Cor. vii. 28, 36, xv. 34,
ἐκνήψατε δικαίως καὶ μὴ ἁμαρτάνετε; Eph. iv. 26; 1 Tim. v. 20; Tit. iii 11; Heb.
iii. 17; 1 Pet. ii, 20; 2 Pet. ii. 4, ἀγγέλων ἁμαρτησάντων ; cf. John viii. 44, ἐν τῇ
ἀληθείᾳ οὐχ ἕστηκεν; 1 John i. 10, ii. 1, iii. 6, 8; iii, 9, ὁ γεγεννημένος ἐκ τοῦ θεοῦ. . .
οὐ δύναται ἁμαρτάνειν ; v. 18, οὐχ ἁμαρτάνει. With regard to these last words, it must
be remembered that, according to 1 John ii. 1, John cannot mean to deny sin altogether
of those who are born of God. The contrast is ποιεῖν δικαιοσύνην, cf. vv. 6, 7, 10.

“Apdprnpa 100 “ἁμαρτία

Accordingly they appear to relate to the general character of the actions of the regenerate,
which is not set aside by single cases of sin; cf. v. 16, ἁμαρτάνειν μὴ πρὸς θάνατον, cf.
ver, 18. Bengel, after Gataker, compares the regenerate with the magnetic needle, quae
polum petit; facile dimovetur, sed semper polwm repetit. In 1 John v. 16, ἁμαρτάνειν
πρὸς θάνατον, according to these presuppositions, denotes a return to the former state.

- Of. Heb. x. 26, ἑκουσίως ἁμαρτανόντων ἡμῶν μετὰ τὸ λαβεῖν τὴν ériyvwowy τῆς ἀληθείας,
comp. ver. 29 ; ἑκουσίως = knowingly and intentionally ; cf. Plat. Rep. i. 336 E, ἄκοντες
ἁμαρτάνομεν (se. ἐν τῇ τῶν λόγων σκέψει) ; 340 E, ἐπιλιπούσης yap ἐπιστήμης ὁ ἁμαρ-
τάνων ἁμαρτάνει; Hipp. min. 376 B, ἀγαθοῦ μὲν dp ἀνδρός ἐστιν ἑκόντα ἀδικεῖν, κακοῦ δὲ
ἄκοντα; ibid., ὁ ἑκὼν ἁμαρτάνων; 375 AB, ἑκουσίως, ἁκουσίως ἁμαρτάνειν ; Rom. v. 14,
τοὺς μὴ ἁμαρτήσαντας ἐπὶ τῷ ὁμοιώματι τῆς παραβάσεως ᾿Αδάμ = after the similitude, ete. ;
ἐπί c. dat., indicating every more precise condition under which anything happens; see
Pape, s.v. ἐπί, II. in jin. Hence also ver. 12, ἐφ᾽ ᾧ πάντες ἥμαρτον, “ wnder;’ “ agree-
ably to,” “which state of things.”

‘Aywaptnpa, τό, the term usually employed in classical Greek to denote the result
of ἁμαρτάνειν = fault, transgression, sinful conduct, sinful deed. LXX.=NNwn, yea, yer,
In the N, T. Mark iii. 28, 29 (iv. 12, Rec. text; Tisch. omits); Rom. iii. 25 (v. 16,
Rec, text); 1 Cor. vi. 18; 2 Pet. 1. 9—The expression lays more stress on the single
deed than. ἁμαρτία.

“ἁμαρτία, ἡ, would seem to denote primarily, not sin considered as an action, but
sin considered as the quality of action, that is, sin generically. Cf. Plat. Legg. i. 627 D,
ὀρθότης τε καὶ ἁμαρτία νόμων ; ii, 668 C, τήν γε ὀρθότητα τῆς βουλήσεως ἢ καὶ ἁμαρτίαν
αὐτοῦ διαγνώσεται ; Rep. i. 442 B, οὔτε πονηρία, οὔτε ἁμαρτία. Rare in classical Greek,
and less usual than ἁμάρτημα, especially where single actions are to be characterized.
All the more common in bibl, Greek. LXX.= 78d and Son, MNDN, HY.

In the N. T. (1) as a generic idea, in the singular, It is noteworthy that in the
Synoptics, where it is not used in this sense, the sing. occurs nowhere save Matt. xii. 31,
πᾶσα ἁμαρτία καὶ βλασφημία ; paral. in Mark iii. 28, ἁμάρτημα. Frequent, on the con-
trary, in Paul's writings. Rom. v. 13, ἁμαρτία ἣν ἐν κόσμῳ, ----ἁμαρτία οὐκ ἐλλογεῖται μὴ
ὄντος νόμου; in ver. 12, on the contrary, ἁμαρτία with the article, because the reference
is not to representation of the conception, but to its entire contents. Cf. Kiihner, ὃ 244. 2;
Kriiger, ὃ 1. 8, 8, Cf. Rom. vii. 18, ἡ ἅμαρτ. ἵνα φανῇ ἅμ... . ἵνα γένηται καθ᾽ ὑπερ-
βολὴν ἁμαρτωλὸς ἡ ἁμαρτία. Hence ν. 12, ἡ ἁμαρτία εἰς τὸν κόσμον εἰσῆλθεν, καὶ διὰ τῆς
ἁμαρτίας ὁ θάνατος. In.this sense ἡ ἁμαρτία, v. 20, ἐπλεόνασεν ἡ ἁμαρτία ; ver. 21,
ἐβασίλευσεν ἡ ἁμαρτία, cf. vi. 12, 14; vi. 1, ἐπιμένειν τῇ dy.; vv. 2,10, ἀποθανεῖν τῇ
cu; ver. 11, νεκροὺς τῇ ἁμαρτίᾳ; ver. 6, δουλεύειν τῇ ἅμ. Cf. ver. 18, ἐλευθερωθέντες
δὲ ἀπὸ τῆς ἀμ. ἐδουλώθητε τῇ δικαιοσύνῃ; vv. 17, 20, 22, 18; vii. 7, τὴν ἅμ. οὐκ ἔγνων;
vv. 8, 11, ἀφορμὴν δὲ λαβοῦσα ἡ ἁμαρτία; ver. 9, ἡ dp. ἀνέξησεν ; viii. 8, κατέκρινεν

“ἁμαρτία 101° “ἁμαρτία

τὴν ap. ἐν τῇ σαρκί; 1 Cor. xv. 56, τὸ κέντρον τοῦ θανάτου ἡ ἁμαρτία... ἡ δὲ δύναμις
τῆς ap. ὁ νόμος; Heb. xii. 1, ἀποθέμενοι τὴν εὐπερίστατον ἅμ.; ver. 4, πρὸς τὴν dy.
ἀνταγωνιζόμενοι; 1 John iii. 4, 8, ὁ ποιῶν τὴν dy.; cf. ver. 7, ὁ ποιῶν τὴν δικαιοσύνην
(cf. Rom. vi. 18). Ver. 4, ἡ ἅμ. ἐστὶν ἡ ἀνομίας Other combinations, Rom. vi. 6, τὸ
σῶμα τῆς dy, the body ruled by sin, cf. ver. 12, see σάρξ; vii. 17, 20, ἡ οἰκοῦσα ἐν
ἐμοὶ dw. cf. Heb. xii. 1. According to this, sin is not merely the quality of an action, but
a principle manifesting itself in the conduct of the subject. Rom. vii. 14, πεπραμένος
ὑπὸ τὴν ἅμ., ver. 23; viii. 2, ὁ νόμος τῆς ἁμαρτίας, see νόμος. Rom. vi. 7, δεδικαίωται
ἀπὸ τῆς ἁμαρτίας, see δικαιοῦν. 2 Thess. ii. 3, ὁ ἄνθρωπος τῆς ay., the man of sin, as the
personal embodiment of sin. Rom. vi. 23; Heb. iii. 13. So also ἡ dy., in John viii. 34,
ὁ ποιῶν τὴν dp. δοῦλός ἐστιν τῆς ἁμαρτίας ; i. 29, ὁ αἴρων τὴν ἁμαρτίαν τοῦ Kiopov,—the
collective sin (vid. supr.). John viii. 21, ἐν τῇ dy. ὑμῶν ἀποθανεῖσθε. Without the
article, ἁμαρτία, like δικαιοσύνη, κακία, πονηρία, according to a common custom of classical
writers, is used where the reference is to the conception itself (embodied in the individual
manifestations), and not to the collective sum of manifestations; so in 2 Cor. v. 21, τὸν
μὴ γνόντα ap. ὑπὲρ ἡμῶν ἁμαρτίαν ἐποίησεν, Him who knew no sin has He made sin.
Gal. ii. 17, Χριστὸς ἁμαρτίας διάκονος ; Rom. vii. 7, ὁ νόμος ἁμαρτία; vi. 16, δοῦλοί ἐστε
ᾧ ὑπακούετε, ἤτοι ἁμαρτίας... ἡ ὑπακοῆς ; vii. 8, where first ἀφορμὴν λαβοῦσα ἡ ap,
then: χωρὶς γὰρ νόμου ἁμαρτία νεκρά; vii. 25, viii. 8, σὰρξ ἁμαρτίας ; ver. 10, τὸ σῶμα
νεκρὸν διὰ ἁμαρτίαν; xiv. 23, ὃ οὐκ ἐκ πίστεως ap. ἐστιν; iii ὃ, πάντας ὑφ᾽ ἁμαρτίαν
εἶναι; Gal. iii. 22 ; Rom. viii. 3, iii. 20; Heb. iv. 15, ix. 28, 26, xi. 25; Jas. ii. 9, iv.17;
1 Pet. ii. 22, iv. 1; 2 Pet. ii. 14; 1 Johni. 8, iii. 5, 9, v.17. Here must be reckoned
also the expression περὶ ἁμαρτίας = sin-offering, LXX.=Nxon, Heb. x. 6, 8, 18 (xiii. 11,
Received text; Tisch. omits). ‘Apaptia=sin-offering, Lev. vi. 25.

(IL) The singular also may denote a single sinful action, inasmuch as the generic name
appertains also to the individual instance; the general idea is applied to the particular
case. In Paul’s writings, however, only in Rom. iv. 8; 2 Cor. xi. 7. Then in Jas. i. 15;
1 John i. 7, v. 16,17; Acts vii. 60; John xix. 11, viii. 46, ix. 41, xv. 22, 24, xvi. 8, 9.
The plural also is rare in Paul: Rom. vii. 5, xi. 25, iv. 7; 1 Cor. xv. 8,17; 6]. 1. 4;
Eph. ii. 1; Col. i 14; 1 Thess. ii, 16; 1 Tim. v. 22, 24; 2 Tim. iii. 6 (Paul uses
instead of ἁμαρτία in this sense, παράπτωμα, παράβασις). On the other hand, the
Synoptics use only the plural, especially in the connections ἀφιέναι τὰς ἁμαρτίας, ἄφεσις.
τῶν ἁμαρτιῶν. Matt. ix. 2, 5, 6, xxvi. 28; Mark i. 1, ii, 5, 7, 9,10; Luke i. 77, iii. 3,
v. 20, 21, 23, 24, vii. 47, 48, 49, xi. 4, xxiv. 47; Acts ii. 38, v. 31, xiii. 38, xxvi. 18.
The same combination, Col. i. 14; 1 John i. 9, ii. 12, iii. 5; John xx. 23. Other com-
binations, Acts iii. 19, ἐξαλειφθῆναι τὰς ἁμαρτίας ; xxii. 16, ἀπόλουσαι τὰς ἁμαρτίας ; Heb.
x. 4, ἀφαιρεῖν dp. ; x. 11, περιελεῖν dp.; 1 Pet. ii. 24, ταῖς dp. ἀπογενόμενοι. The com-
bination tas or τὴν dy. αἴρειν, John i. 29, 1 John iii. 5, corresponds to the Hebrew xw3
py, Lev. v. 1, xvi. 21, 22, xix. 8, xx. 17, Num. v, 31, Ezek. iv. 5, xviii. 19, where
LXX. λαμβάνειν τὴν ἁμ. (cf. Ezek. xviii. 19, 20, xxxiii. 10). Isa. liii. 12, where LXX.

“ἁμαρτωλός 102 ᾿Αμνός

“- ἀναφέρειν, cf. 1 Pet ii 24; Num. xiv. 33. But py xv» signifies both to bear sin,
because it is punished, and to bear sin away. In the latter sense only, the LXX. have
αἴρειν ἐξαίρειν, 1 Sam. xv. 25, xxv. 28; cf. Ex. xxviii 38, ἐξαίρειν τὰ ἁμαρτήματα τῶν
ἁγίων. Here, however (comp. Lev. xx. 19, ἁμαρτίαν ἀποίσονται), as in those other con-
nections, the idea of an assumption of sin for punishment or expiation (Num. xviii. 1, 23;
cf. Ex. xxviii. 38) seems to lie at the basis. Cf. Isa, liii 11, ap, and the connection
there. Ai ἁμαρτίαι, besides Matt. i. 21, iii. 6—Mark i. 5; John viii. 24, ix. 34 (Eph.
ii. 1, Rec. text); Heb. i. 3, ii. 17, v. 1, 3, vii. 27, viii. 12, ix. 28, x. 2, 3, 12, 17, 26;
Jas. v. 16, 20; 1 Pet. iv. 8; 2 Pet.i.9; 1 Johni. 9, ii. 2, iv. 10; Rev. i, 5, xviii. 4, 5.
Cf. δικαιοσύναι, 1 Sam. xxvi. 23. Cf. Bernhardy, Synt. 62 sq.

‘Apapt@dos ὁ, ἡ, only in bibl. and eccl. Greek, peccable, sinful, LXX. = sph,
yen, As an adj., Mark viii. 38; Luke v. 8, xix. 17, xxiv. 7; John ix. 16, 24; Rom.
vii. 18. As a subst., sinner, opp. to δίκαιος, Matt. ix. 13; Mark ii. 17; Luke v. 32;
syn. ἀσεβής, 1 Tim. 1. 9; Jude 15; ἄπιστος, Rev. xxi. 8. Connected with τελώνης,
Matt. ix. 10,11, xi. 19; Mark ii, 15, 16 (Luke ν. 30; Tisch. omits dy, Cod. Sin.
ἀσεβής), vii. 34, xv. 1. The τελώναν were in bad repute among Jews and Greeks; cf.
Lue. Menipp. 11, πορνοβοσκοὶ καὶ τελῶναι. Plut. περὶ πολυπραγμ.; 518 E, τοὺς τελώνας
βαρυνόμεθα καὶ δυσχεραίνομεν «.7.A—Also in Luke vi. 32, 33, 34, vii. 37, 39, xiii. 2,
xv. 2, 7, 10, xviii, 13; John ix. 25, 31 (opp. παρὰ θεοῦ, ver. 16); Rom. iii. 7, v. 8, 19;
Gal. ii. 15, 17; 1 Tim. i. 15; Heb. vii. 26, xii. 3; Jas. iv. 8, v. 20; 1 Pet. iv. 18.

᾿Αναμάρτητος, ὃ, not uncommonly used by classical writers in the sense, one who
has not sinned; more rarely (Plat.) = without error, infallible —John viii. 7, ὁ ἀναμάρτητος
ὑμῶν.

᾿Αμνός, ὁ, [88 lamb. After John i. 29, 86, ἐδὲ ὁ ἀμνὸς τοῦ θεοῦ, it became usual
to designate Christ, agnus Dei. In Rev. τὸ ἀρνίον, τ. ἀ. τὸ ἐσφαγμένον. ---- ἀρνός in
later Greek instead of ἀμνός. It is a question, In what sense is the name applied to
Christ? The demonstrative use of the article seems to imply a well-known idea, some-
thing expected; cf. Kriiger, ὃ 1. 2. 1-3. The reference to Isa. liii, 7, 12, ef. Acts
viii. 32, where the point of comparison is solely the resignation of a lamb, is too faintly
indicated ; the comparison of the servant of Jehovah to an enduring Jamb is not suffi-
ciently striking as an image of Messianic expectation to connect with it the description
of Christ as the well-known Lamb of God. To the Paschal lamb, on the contrary,—d7d
τῶν ἀρνῶν λήψεσθε, Ex. xii. 5,—with its significance for Israel (Ex. xii, 14, 27), and as
the only lamb to which special significance was attached within the divinely ordered life
of Israel (cf. Lev. xiv. 10 sqq.; Num, vi. 12; Ex. xxix. 38 sqq.), the expression ὁ ἀμνὸς
τοῦ θεοῦ, the Lamb provided by God (Gen. xxii. 8), might intelligibly be referred. This
view is decidedly confirmed by the coincidence of the death of Jesus with the Passover,
cf. 1 Cor. v. 7; it is favoured by the nearness of the Passover in John ii, 13, and by the

άνθρωπος 108 "Ανθρωπος

significance of the deliverance of Israel out of Egypt; concerning which Crusius justly
says, Hypomm. ad theol. proph. i. 225: “ Res quae in exitu ex Aegyptia—evenerunt—revera
Suturarum rerum typi fuerunt.” Cf. Ezek. xx. 33 sqq.; Jer. xvi. 14; Hab. iii, and espe-
cially Rev. xv. 3, xiv. 1; Delitzsch on Had. iii. 3-15, p. 139. Luthardt remarks on
John i. 29: “We know what profound significance the deliverance of the people from
Egypt had, both for Israel’s history, for its knowledge of salvation, and for the entire
prophetic representation of the future redemption. It was a fact so unique, that none
can be compared with it save the day of the new redemption, which has in turn in no
fact of the O. T. history so appropriate a type as in it. Now the Baptist knew that the
day of the new and final salvation had dawned, and in Jesus he recognised the bringer in
of that day. Why, then, should he not compare this salvation and the bringer in of it
above all with that first typical deliverance of Israel? But the lamb was then the means
of sparing the people ; on account of it, destruction passed them by. In like manner Jesus
will now be the means of sparing ; those who are willing to use Him for the purpose shall
for His sake escape the judgment of God. Now, however, all is widened. Redemption,
as well as judgment, concerns the whole world.” Cf. Hofmann, Schriftbeweis, ii. 1, 295 ff.
To this is added the liturgical expression ὁ αἴρει τὴν ἁμαρτίαν, which is used only of the
atoning sacrifices, and therefore indicates that ὁ ἀμνὸς τ. θ. is meant in the sense of a
sacrifice.—According to Hofmann, the adjectives ἄμωνος καὶ ἄσπιλος prove that 1 Pet.
1, 19, ἐλυτρώθητε.... τιμίῳ αἵματι ὡς ἀμνοῦ ἀμώμου καὶ ἀσπίλου Χριστοῦ, also refers to
the Paschal lamb, or, at all events, to a “lamb given up to death in the service of God.”
The designation of Christ as ἀρνίον in the Apocalypse seems at least to imply that this
representation was current and common in the early Christian range of thought. Vid.

ἀρνίον.

Ἄνθρωπος, ὁ, man,—generic name, in distinction from gods and the lower
animals; cf. Luke ii. 15, 52; Matt. xii, 12; Mark x. 27; Matt. viii. 9, ete. LXX.=
DIN, Mx, vio, ἼΞ, and other words. In N. T. Greek, and specially in the Pauline writ-
ings, the word has in certain connections a peculiar use.

(L) Kara ἄνθρωπον, eg. λέγειν, Rom. iii. 5, Gal. iii, 15; λαλεῖν, 1 Cor. ix. 8;
περιπατεῖν, 1 Cor. iii. 3; ἐθηριομάχησα, 1 Cor. xv. 32; τὸ εὐαγγέλιον οὐκ ἔστιν κ. ἄνθρ.,
Gal.i.11. For a contrast to κατὰ avOp., vid. 1 Cor. ix. 8, κατὰ τὸν νόμον, κατὰ τὸν θεόν ;
Gal. i 12, 80 ἀποκαλύψεως ᾿Ιησοῦ Χριστοῦ. Cf. 1 Cor. iii. 3, σαρκικοί ἐστε, καὶ κατὰ
ἄνθρωπον περιπατεῖτε; cf. ver. 4, ἄνθρωποί ἐστε. According hereto, the expression con-
tains a reference to that peculiarity of man, by virtue of which he finds himself in a
certain opposition to God and His revelation—a reference, namely, to his carnal or cor-
poreal (σαρκικός) character, vid. σάρξ; cf. 1 Cor. iii. 3, 4, σαρκικοί ἐστε. . . ἄνθρωποί
ἐστε; 1 Pet. iv. 2, ἀνθρώπων ἐπιθυμίαις... θελήματι θεοῦ βιῶσαι. The context must
show what special aspect of this sarcical determinateness is meant; eg. Rom. iii. 5 refers
back to ver. 4, cf. ver. 7, ἡ ἀλήθεια τοῦ θεοῦ... τὸ ἐμὸν ψεῦσμα. In 1 Cor. xv. 32 the

"AvOpwrros ° 104 "AvOpwros

contrast would perhaps be κατὰ πίστιν, ver. 17; κατὰ ἐλπίδα τῆς ἀναστάσεως, ver. 19,—
With Gal. i, 11 ef. 1 Cor. ii. 4, 5, τὸ κήρυγμά μου οὐκ ἐν πειθοῖς σοφίας λόγοις, ἀλλ᾽ ἐν
ἀποδείξει πνεύματος καὶ δυνάμεως, ἵνα «tr. Cf. ἀνθρώπινος.

(IL) ὁ ἔξω ἄνθρωπος ... ὁ ἔσωθεν," 2 Cor. iv. 10 ; ὁ ἔσω ἄνθρ., Eph. iii. 16. The same
contrast in 1 Pet. iii. 8, 4, ὁ ἔξωθεν ἐμπλοκῆς τριχῶν... κόσμος... ὁ κρυπτὸς τῆς καρδίας
ἄνθρ. ἐν τῷ ἀφθάρτῳ τοῦ... πνεύματος. This expression corresponds to the contrast
between σῶμα. πὰ πνεῦμα, and, indeed, more exactly to that between σῶμα τῆς σαρκός
and πνεῦμα, σάρξ, and καρδία, Rom, ii, 28, 29, Eph. iii, 17, so that ὁ ἔσω ἄνθρωπος
denotes not in general the inner distinctive. character of the man, but the divine in him,
the inner spiritual and divine nature of the man in its antagonism to the odp&—cf. Rom.
vii. 22, συνήδομαι τῷ νόμῳ τοῦ θεοῦ κατὰ τὸν ἔσω avOpwror,—not merely in contrast to
its outward appearance. It does not, however, quite answer to the contrast between νοῦς
and σάρξ in Rom. vii. 25, for ὁ ἔξω ἄνθρωπος denotes less than σάρξ. The ἔσω ἄνθρωπος
embraces that which, according to various aspects, is designated in the words νοῦς, πνεῦμα;
καρδία ; in such wise, however, that the reference to πνεῦμα predominates, in harmony:
with the use of πνεῦμα in Rom. i. 9; 1 Cor. v. 5; 2 Cor. vii. 1; cf πνεῦμα τοῦ νοός,
Eph. iv, 23. As it is the ἔσω ἄνθρωπος which experiences renewal, 2 Cor, iv. 15,
strengthening by the Spirit, Eph. iii. 16, cf. Luke i. 80, and to which belongs the approval
of a life devoted to God, Rom, vii. 22, we are warranted in regarding it as a synonym
for πνεῦμα, as used in, Matt. v. 3, Rom. viii. 10,—cf..the observations, 8.0. wvedwa,—and,
indeed, in such a manner that ὁ ἔσω ἄνθρωπος denotes the πνεῦμα as reflected in the
νοῦς or self-consciousness. This accordingly decides the question whether the expression
applies to the regenerate or unregenerate man. In the sense in which both possess πνεῦμα,
ἔσω ἄνθρωπος may be applied to both. By means of this expression, this πνεῦμα. 18
defined as the proper, true man, after deducting that which is visible to the fleshly eye,
2 Cor. iv. 16, ef. 1 Cor. v. 5. Cf. the passage quoted by Wetstein and Tholuck on Rom.
vii. 22, from Jalkut Rub. f. x. 3: “ Spiritus est homo interior, cujus vestis corpus est.”
Plat. Rep. ix. 589 A, τοῦ ἀνθρώπου ὁ ἐντὸς ἄνθρωπος ἔσται ἐγκρατέστατος = τὸ λογιστικὸν
τῆς ψυχῆς; Rep. iv. 489 D; Plotin. Ennead. i. 1.10, θηρίον δὴ ζωωθὲν τὸ σῶμα, ὁ δὲ
ἀληθὴς ἄνθρωπος ἄλλος. This Platonic reflection, with its identification of the intellectual
and moral nature, may be regarded as the expression, in Platonic form, of a presentiment
of the truth, such as readily dawns on the human mind; but we must not therefore sup-
pose that St. Paul’s expression had this basis,—it was the outcome rather of his own
moral and religious experience in its harmony with the words of divine revelation, 1 Sam.
xvi. 7, Ps. xl. 9, Joel ii. 13, ete., just as set forth by himself, in Rom. vii., in the auto-
biography of the divided ἐγώ. Nor can the passage from Philo (that adduced by Lésner
on 1 Pet. iii. 4, de Gig. 228 D, ed. Par. 267 ed. Mang., ὁ πρὸς ἀλήθειαν ἄνθρωπος, is
irrelevant), de congr. quaer. erud. grat. p. 533, ed. Mang., τὸν εὐεργέτην ἐπαινεῖν διδασ-
κόμεθα.... ἐπὶ τῷ νῷ, ὃς κυρίως εἰπεῖν, ἄνθρωπός ἐστιν ἐν ἀνθρώπῳ, κρείττων ἐν χείρονι,
ἀθάνατος ἐν θνητῷ, be regarded as indicating another basis of the Pauline and Petrine

*AvOpwros 105° " AvOpwrros

expression ; for it is itself a Platonic growth, as the words immediately succeeding show,
τὸ yap πρῶτον καὶ ἄριστον ἐν ἡμῖν αὐτοῖς ὁ λογισμός ἐστι, καὶ ἄξιον τῆς συνέσεως καὶ
ἀγχινοίας, καταλήψεώς τε καὶ φρονήσεως, καὶ τῶν ἄλλων δυνάμεων, ὅσα περὶ αὐτόν εἰσιν,
ἀπαρχὰς ἀνατιθέναι τῷ θεῷ τῷ τὴν εὐφορίαν τοῦ διανοεῖσθαι παρασχόντι. Between this
idea and the Pauline view there is the difference which distinguishes moral volition from
intelligence. It is important, however, to find here a view in which the vague anticipa-
tions and aberrations of the heathen mind are brought back to the truth. Cf. Tholuck
on Rom. vii. 22; Harless on Eph. iii. 16.

(IIL) ὁ παλαιὸς, καινὸς ἄνθρωπος. This expression also is peculiar to the Pauline
writings. Rom. vi. 6, ὁ παλαιὸς ἡμῶν ἄνθρωπος συνεσταυρώθη, ἵνα καταργηθῇ τὸ σῶμα
τῆς ἁμαρτίας, τοῦ μηκέτι δουλεύειν ἡμᾶς τῇ ἁμαρτίᾳ; Eph. iv. 22-24, ἀποθέσθαι... τὸν
παλαιὸν ἄνθρωπον, τὸν φθειρόμενον κατὰ τὰς ἐπιθυμίας τῆς ἀπάτης" ἀνανεοῦσθαι δὲ τῷ
πνεύματι τοῦ νοὸς ὑμῶν, καὶ ἐνδύσασθαι τὸν καινὸν ἄνθρωπον, τὸν κατὰ θεὸν κτισθέντα ἐν
δικαιοσύνῃ κιτιλ.; Col. iii. 9, 10, ἀπεκδυσάμενοι τὸν παλαιὸν ἄνθρωπον σὺν ταῖς πράξεσιν
αὐτοῦ, καὶ ἐνδυσάμενοι τὸν νέον, τὸν ἀνακαινούμενον εἰς ἐπίγνωσιν κατ᾽ εἰκόνα τοῦ κτίσαντος
αὐτόν. As generic conceptions, both of them designate a particular mode or manifestation
of human nature, and, indeed, 6 καινὸς ἄνθρωπος, humanity as renewed after the image
of God, Eph. iv. 24; Col. iii. 10, ὁ παλαιὸς ἄνθρωπος, on the contrary, human nature as
it is in contrast with this renewal, as the individual is naturally,—accordingly similar to
σάρξ, vid. Rom. vi. 6, ἵνα καταργηθῇ τὸ σῶμα τῆς ἁμαρτίας, cf. sv. σάρξ; cf. Gal. v. 24,
οἱ δὲ τοῦ Χριστοῦ ᾿Ιησοῦ τὴν σάρκα ἐσταύρωσαν, with Rom. vi. 6, only with the distinc-
tion that whereas σάρξ and πνεῦμα denote vital forces, principles, and define the form in
which they appertain to man, ὁ παλαιὸς and ὁ καινὸς ἄνθρωπος express the result and
outcome of the principles in question. Cf. Eph. iv. 23 with ver. 24; Col. iii. 9. This
suggests also the explanation of Eph. ii. 15, ἵνα τοὺς δύο κτίσῃ ἐν ἑαυτῷ εἰς ἕνα καινὸν
ἄνθρωπον. Cf. Chrys. in loc., ὁρᾶς οὐχὶ τὸν Ἑλληνα γενόμενον ᾿Ιουδαῖον, ἀλλὰ καὶ τοῦ-
τον κἀκεῖνον εἰς ἑτέραν κατάστασιν ἥκοντας. Cf. Gal. iii. 28, πάντες γὰρ ὑμεῖς εἷς ἐστὲ ἐν
Χριστῷ ᾿Ιησοῦ. Inasmuch as one and the same species of human nature is communicated
in like manner to both, the difference between them ceases; the one as well as the other
is a καινὸς ἄνθρωπος.

(IV.) The word ἄνθρωπος is used in classical Greek with the subordinate idea of what
is despicable or the object of compassion, both in connection with the names of persons
and alone (cf. John xix. 15, ἔδε ὁ ἄνθρωπος) ; to this corresponds its use in the N. T.,
where reference is made to the distinction between man and God, Heb. ii. 6, viii. 2, Rom.
ix. 20, ii. 1, οἵ, Jas. ii. 20; especially in his conduct toward the revelation and mes-
sengers of God=the man whose conduct is opposed to God, the man whose way or nature
it is to act in opposition to God, eg. syn. ἁμαρτωλός, Mark ix. 31, ὁ vids τοῦ ἀνθρώπου
παραδίδοται eis χεῖρας ἀνθρώπων; Matt. xvii. 22; Luke ix. 44; cf. Mark xiv. 41, εἰς
χεῖρας τῶν ἁμαρτωλῶν. Matt. xxvi. 45. So in Matt. x. 17, προσέχετε ἀπὸ τῶν ἀνθρώ-
Tov παραδώσουσι yap «tr. Gal. 1, 10, 11; Eph. iv. 14; Col. ii, 8, 22, and other places,

ο

᾿Ανθρώπινος 106 "άνωθεν

᾿Ανθρώπινος, im, ov, human, like ἀνθρώπειος in the Tragedians, used especially
by Xen., Plato (along with the rarer ἀνθρώπειος in the same connections, eg. φύσις, γένος,
πρᾶγμα, «.7.d.), also by Herod., Thucyd., Aristotle. Whilst ἀνθρώπειος denotes properly
what belongs to man, ἀνθρώπινος seems originally to express a quality or attribute, in or
by which what man is, is represented (-wos being a termination which marks the material) ;
hence, what or how man or human nature is, what is peculiar to it; Plat. Legg. iv. 713 C,
ὡς ἀνθρωπεία φύσις οὐδεμία ἱκανὴ τὰ ἀνθρώπινα διοικοῦσα αὐτοκράτωρ πάντα μὴ οὐχ
ὕβρεώς τε καὶ ἀδικίας μεστοῦσθαι; Phaed. 107 ©, ὑπὸ τοῦ μεγέθους, περὶ ὧν οἱ λόγοι εἰσί,
καὶ τὴν ἀνθρωπίνην ἀσθενείαν ἀτιμάζων ἀναγκάζομαι; Xenoph. and Τπυογᾶ,, ἀνθρώπινα,
ἀνθρωπίνως ἁμαρτεῖν. ᾿Ανθρώπινος therefore suits such connections as Rom. vi. 19,
ἀνθρώπινον λέγω διὰ τὴν ἀσθένειαν τῆς σαρκὸς ὑμῶν ; 1 Cor. ii. 13, λαλοῦμεν οὐκ ἐν διδακ-
τοῖς ἀνθρωπίνης σοφίας λόγοις ; 1 Cor. iv. 3, ἵνα ἀνακριθῶ ὑπὸ ἀνθρωπίνης ἡμέρας, where
the fleshliness characteristic of human nature is referred to; 1 Cor. x. 18, πειρασμὸς
ἀνθρώπινος, a temptation answering to the powers, or rather to the weakness, of human
nature. Some reference of this kind lies also perhaps in Acts xvii. 25, οὐδὲ ὑπὸ χειρῶν
ἀνθρωπίνων Ocpareverat.—Elsewhere also in Jas. iii. 7, φύσις ἀνθρωπίνη, opp. to φύσις
θηρίων; 1 Pet. ii, 13, ὑποτάγητε πάσῃ ἀνθρωπίνῃ κτίσει.

Ἄνω, up, on high, John xi. 41, Heb. xii. 15; above, John ii. 7; Acts ii. 19, ἐν τῷ
οὐρανῷ dvw... ἐπὶ τῆς γῆς Kétw.—Equivalent to ἐν τῷ οὐρανῷ, heaven viewed in its
natural and moral antagonism to, and distance from, earth ; so Col. iii. 1, 2, τὰ ἄνω ζητεῖτε,
φρονεῖτε ; Gal. iv. 26, ἡ ἄνω “Ἱερουσαλήμ, opposed to τῇ viv ‘Iepove. in ver. 25; Phil.
iii, 14, ἡ ἄνω κλῆσις ; cf. Heb. iii. 1, κλῆσις ἐπουράνιος, vid. sv. κλῆσις. On John viii. 23,
ἐγὼ ἐκ τῶν ἄνω εἰμί, Stier explains the opposite κάτω of Hades as the place of destruction,
appealing to Matt. xi. 23, Eph. iv. 9, and 7/783 nvnnn, Ps. lxiii, 10, Ezek. xxvi. 20,
Ps. exxxix. 15, etc. This contrast, ὑμεῖς ἐκ τῶν κάτω ἐστὲ, ἐγὼ x.7.X., does, indeed, mean
more than John iii. 31, ὁ ἄνωθεν ἐρχόμενος... ὁ dv ἐκ τῆς γῆς, to wit, not as here,
primarily a difference of degree or of place (ἐπάνω πάντων ἐστίν), but an ethical antagonism ;
ef. the succeeding ὑμεῖς ἐκ τούτου τοῦ κόσμου x.7.r. But there is no parallel to warrant
our taking Hades as the local source or determining basis of human corruption ; it is
always represented as its end and goal. Cf. ἄβυσσος.

άνωθεν, of place, from above downwards; of time, from of old, long since, from the
beginning, ἄνωθεν ἄρχεσθαι, etc. The context must decide in which sense it is used.
(1) Of place, Matt. xxv. 51; Mark xv. 38; John xix. 23. Corresponding to dva=é«
τοῦ οὐρανοῦ, namely, with predominant reference to the distance between heaven and
earth, cf. Ps. οἶδ, 11. So in John iii. 31, ὁ ἄνωθεν ἐρχόμενος... 6 dv ἐκ τῆς γῆς ; John
xix. 11; Jas. i 17, iii, 15, 17, ἡ ἄνωθεν σοφία. (2) Of time, from the commencement,
from of old; Acts xxvi. 5, from the beginning ; Luke i. 3, παρακολουθεῖν ἄνωθεν ; Gal.
iv. 9, πάλιν ἄνωθεν δουλεύειν. So also John iii. 3, 7, ἄνωθεν γεννηθῆναι; cf. δεύτερον,

“Απλοῦς 107 ‘Amnods

ver. 4; further, Matt. xviii. 3, ἐὰν μὴ γένησθε ὡς τὰ παιδία; as also the expressions dva-
γεννᾶν, καινὴ κτίσις, 1 Pet. 1. 3, 23; Tit. iii, 5; 2 Cor.v. 17. Justin Mart. Apol. i. 61
καὶ yap ὁ Χριστὸς εἶπεν: ἂν μὴ ἀναγεννηθῆτε, οὐ μὴ εἰσέλθητε eis τὴν Bac. So also Syr.,
Copt., Arab. Cf. especially John iii. 12, where τὰ ἐπουράνια denote something different
from ἄνωθεν γεννηθῆναι, vv. 3, '7, which must rather be classed among the ἐπίγεια.

‘Amnrods, ἣ, οὖν, single; transferred in classical Greek from the physical sphere
to the sphere of morals and religion, simple, artless, plain ; joined, when used in a moral
sense, with ἀληθής, γενναῖος, σαφής = sincere, faithful, pure, without dissimulation, open.
Xen. Anab. ii. 6. 22, συντομωτάτην ᾧετο ὁδὸν εἶναι διὰ τοῦ ἐπιορκεῖν τε καὶ ψεύδεσθαι καὶ
ἐξαπατᾶν, τὸ δὲ ἁπλοῦν τε καὶ ἀληθὲς ἐνόμιζε τὸ αὐτὸ τῷ ἠλιθίῳ εἶναι. So ἁπλότης, Xen.
Hell. vi. 1. 6 = sincerity, fidelity. Plato, Rep. ii. 882 E, κομιδῇ ἄρα ὁ θεὸς ἁπλοῦν καὶ
ἀληθὲς ἔν τε ἔργῳ καὶ ἐν λόγῳ. Legg. v. 738 E, ὅπως μήτε αὐτὸς κίβδηλός ποτε φανεῖται
ὁτῳοῦν, ἁπλοῦς δὲ καὶ ἀληθὴς ἀεὶ, μήτε ἄλλος τοιοῦτος ὧν αὐτὸν διαπατήσει. Rep. ii.
361 B, ἄνδρα ἁπλοῦν καὶ γενναῖον κατ᾽ Αἰσχύλον, οὐ δοκεῖν, ἀλλ᾽ εἶναι ἀγαθὸν ἐθέ-
λοντα. Aristoph. Plut. 1158, οὐ γὰρ δόλου νῦν ἔργον, ἀλλ᾽ ἁπλῶν τρόπων. It might
be contrasted with the N. T. Sépuyos . . . ὑποκριτής. It occurs also in this sense
still in later Greek, as in Diod. v. 21, xiii. 76, ἄκακος καὶ τὴν ψυχὴν ἁπλοῦς ; yet we
find Aristotle and Isocr. already using the word, with some degree of contempt, to denote
spiritual, and especially intellectual, narrowness, with which is associated not indeed a
lower morality, but some degree, though small, of meanness ; as 6. Plut. Mor. 63 B, among
πονηροὶ καὶ ἀνελεύθεροι καὶ γόητες are specified the ἁπλούστεροι and πανουργότεροι.
Isocr. ad Nicocl. 24 A, ἁπλοῦς δὲ ἡγοῦνται τοὺς νοῦν οὐκ ἔχοντας.

Of this latter usage not the least trace is to be found in the LXX., the Apocr., or the
N.T. The LXX., indeed, use the adj. only in that difficult passage, Prov. xi. 25 (with
which Schleusner appropriately compares the N. T. ἁπλότης in 2 Cor. viii. 2, ete).
‘Amhorns, on the contrary, is in a moral sense="%, 1 Chron. xxix. 17, ἐν ἁπλότητι
καρδίας προεθυμήθην ταῦτα. -- ὉΠ, 2 Sam. xv. 11, πορευόμενοι ἐν τῇ ἁπλότητι αὐτῶν Kal
οὐκ ἔγνωσαν πᾶν ῥῆμα; Prov, xix. 1, πτωχὸς πορευόμενος ἐν ἁπλότητι αὐτοῦ. Wisd.
i. 1; 1 Mace. ii. 37, 60. ‘Awdoiv=Don, Hiphil, Job xxii 8, ὅτι ἁπλώσῃς τὴν ὁδόν
σου, parallel with τοῖς ἔργοις ἄμεμπτος εἶναι. The adv. ἁπλῶς, Prov. x. 10, πορεύεσθαι
ἁπλῶς -ε ΓΞ, Aq., Symm., Theodot. sometimes render DA by ἁπλότης ; LXX., besides
= ἀλήθεια, ἀκακία, ὁσίοτης, καθαρῶς ; Αα. -- ἀκακία, ἀθωότης ; Symm. ἀμωμότης. LXX.
DA = ἄμωμος, ἄμεμπτος, ἄκακος, ἄπλαστος ; Ὁ ΘΙ = ὅλος, ὁλόκληρος, τέλειος, ἀθῶος,
ἄμεμπτος, but not = ἁπλοῦς. WwW, W* (save once, see above) are not rendered by ἁπλοῦς
and its derivatives.

We can hardly therefore call in the analogy of this Hebrew word to establish the fact
that ἁπλοῦς in Luke xi. 34, Matt. vi. 22, ἐὰν ὁ ὀφθαλμός cov ἁπλοῦς 3, must mean sound,
in antithesis with πονηρός. This antithesis itself sanctions this meaning,—a meaning which
would not have been strange to a Greek ear; οὗ Demosth., ed. Reisk., 325.17, πάντα ταῦτα

“Απλότης 108 Κατάρα

ὑγιῶς καὶ ἁπλῶς καὶ δικαίως πεπολίτευμαι. Perhaps this use of ἁπλοῦς was occasioned
partly by the connection of the discourse, in which (ver. 24) all double-mindedness and
indecision are condemned, and partly by a reference to the parallelism with τὸ φῶς τὸ ἐν
σοι, cf. of ὀφθαλμοὶ τῆς καρδίας, Eph. i. 18, Acts xxvi. 28, xxviii. 27, Rom. xi. 8, 10,
1 John ii 11, Rev. iii. 18, and ἁπλότης τῆς καρδίας, Eph. vi. 5; Col. 111. 22. Cer-
tainly ἁπλοῦς and πονηρός in this connection denote not moral behaviour (Meyer), but
states or conditions; cf. Mark vii. 22, where ὀφθαλμὸς πον. occurs in quite another
sense. Philo, de cond. mund. i. 12, ὅπερ νοῦς ἐν ψυχῇ, τοῦτο ὀφθαλμὸς ἐν σώματι.

The adverb ἁπλῶς only in Jas. i. 5, τοῦ διδόντος θεοῦ πᾶσιν ἁπλῶς καὶ μὴ ὀνειδίξον-
τος. See ἁπλότης. Cf. Dem. 288. 12, ἁπλῶς ἔδωκα ὑμῖν ἐμαυτόν. Reisk., sine ter-
giversatione ; of a sincere trusty heart.

᾿Απλότης, ἡ, in the N. T. only in a moral sense, and indeed (1) generally =
simplicity, purity, sincerity, faithfulness, plenitude ; Eph. vi. 5, ὑπακούετε τοῖς κυρίοις...
ἐν ἁπλότητι τῆς καρδίας ὑμῶν. Col. iii. 22.—2 Cor. xi. 3, μή πως ὡς ὁ ὄφις ἐξηπάτησεν
Εὔαν ἐν τῇ πανουργίᾳ αὑτοῦ, οὕτως φθαρῇ τὰ νοήματα ὑμῶν ἀπὸ τῆς ἁπλότητος τῆς εἰς
Χριστόν; cf. Plato, Legg. v. 738 Ἐ. Plut. Mor. 63 B, under ἁπλοῦς.----Τὰ 2 Cor. i. 12,
instead of ἐν ἁπλότητι καὶ εἰλικρινείᾳ, the truer reading is perhaps ἁγιότητι ; (2) specially,
sincerity, faithfulness towards others, manifest in helpfulness and giving assistance; cf.
ἁπλῶς. Xen. Mem. iv. 2. 16, διορισώμεθα πάλιν πρὸς μὲν τοὺς πολεμίους δίκαιον εἶναι τὰ
τοιαῦτα ποιεῖν (sc. κλέπτειν, ἁρπάζειν), πρὸς δὲ τοὺς φίλους ἄδικον, ἀλλὰ δεῖν πρός γε τού-
Tous ὡς ἁπλούστατον εἶναι, where it is evidently equivalent to faithful and benevolent.

This signification completely suits the N. T. passages in question, without substituting
the meaning liberalitas, and thus it may most simply be taken as akin to the first meaning.
Cf. 2 Cor. viii. 2, ἡ πτωχεία αὐτῶν ἐπερίσσευσεν εἰς πλοῦτος τῆς ἁπλότητος αὐτῶν, with
ver. 8, ὅτι κατὰ δύναμιν καὶ παρὰ δύναμιν αὐθαίρετοι. Tom. xii. 8; 2 Cor. ix. 11, 13.

"Apa, ἡ, originally vow media: Prayer, cf. Jl. xv. 378, ete.; oftener the imprecation
of something evil, a curse or imprecation which the Deity is to execute, opp. εὐχή ; ef.
Plat. Alc. ii, 143 B; see κατάρα. Then the evil imprecated, the mischief itself, the realized
curse, Vid. Lexica. LXX.= nde, both in the sense oath, Gen. xxiv. 41, xxvi. 28,
1 Kings viii. 31; and in that of imprecation, curse, Num. v. 20, ὅρκοι τῆς ἀρᾶς ταύτης ;
Ps, x. 7. Also=1>>p, Deut. xxix. 18, etc. In the Ν T. Rom. iii, 14, dv τὸ στόμα ἀρᾶς
καὶ πικρίας γέμει; cf. Ps. x. 7. The compound κατάρα is more usual.

’"Ewdpartos, as Lachm. and Tisch. read in John vii. 49, instead of ἐπικατάρατος
(which see), from ἐπαράομαι, the compound commonly used in classical Greek instead of
the ἐπικαταράομαι of biblical Greek.

Κατάρα, ἡ, imprecation, curse. Polyb. xxiv. 8. 7, κατάραι γίγνονται κατά τινος ;
Plat. Alc. ii, 143 B, τοῦτο κατάρᾳ τινὶ ἀλλ᾽ οὐκ εὐχῇ ὅμοιον ἂν εἴη. Cf. Jas, iii. 10, opp.

at

Katapaopat 109 *Apetn

to εὐλογία: ἐκ τοῦ αὐτοῦ στόματος ἐξέρχεται εὐλογία καὶ κατάρα. The same antithesis
in Heb. vi. 8, Gal. iii. 13, only that in these, as well as in the remaining passages, the
curse ‘ing from God, the rejection and surrender to punishment, to the destruction of
judgment, is meant; κρίσις ἀνέλεος, Jas. ii, 12; cf Deut. xxviii 15 ff Heb. vi. 8, γῆ
.. . ἀδόκιμος καὶ κατάρας ἐγγὺς, ἧς τὸ τέλος εἰς καῦσιν ; 2 Pet. ii. 14, κατάρας τέκνα ; cf.
2 Thess. ii. 3, ὁ υἱὸς τῆς ἀπωλειας ; Wisd. xii. 10, 11, σπέρμα ἣν κατηραμένον an’ ἀρχῆς.

‘Gal. iii. 10, ὑπὸ κατάραν εἶναι, opp. to εὐλογεῖσθαι, ver. 9, answers to the ἐπικατάρατος in

ver. 10 (q.v.); ver. 13, ἡ κατάρα Tod νόμου, is the curse pronounced in the law, cf. Dan.
ix. 11, both as the sentence of the divine judgment and the ruin therein inflicted, the
manifested curse. Here we have the explanation of the expression Χριστὸς γενόμενος
ὑπὲρ ἡμῶν κατάρα =the realized sentence of curse and Christ are not to be separated from
each other; cf. 2 Cor. vi. 21, ὑπὲρ ἡμῶν Χριστὸν ἁμαρτίαν ἐποίησεν, ἵνα ἡμεῖς γινώμεθα
δικαιοσύνη θεοῦ; Isa. xix. 24, 25, nim isa wx PINT TPZ ADI OMe MM; Ezek.
xxxiv. 26; Zech. viii. 13.—In Isa. xix. 14, the LXX. renders the abstract by the concrete
εὐλογημένος (Zech., 1..., ἐν εὐλογίᾳ), as in Deut. xxi. 23 (Gal. iii. 13) they render the
abstract 795? by κεκατηραμένος. Cf. Aesch. Choeph. 1025, μητέρα, θεῶν στύγος. Eurip.
Here. fur. 458 sq., ἔτεκον μὲν ὑμᾶς, πολεμίοις ἐθρεψάμην ὕβρισμα κἀπίχαρμα καὶ διαφ-
Oopdv.—LXX. = 79>p, τρις, ΠΝ,

Καταράομαι, to wish any one evil or ruin, to curse, opp. to εὐλογεῖν. In
classical Greek mostly with the dat.; by later writers used occasionally, as always in the
LXX. and N. T., with the accusative = to give one over to ruin. Matt. v.44; Luke vi. 28 ;
Rom. xii. 14; Jas. iii 9; Mark xi. 21.—Matt. xxv. 41, of xatnpapévot, whose being
cursed is a settled fact. Cf Deut. xxi. 23—LXX.= 718 Shp. and other words.

Ἐπικατάρατος, verbal adj., from ἐπικαταράομαι, to lay a curse on, or to connect
ἐξ with anything, LXX., instead of the word ἐπαράομαι, usual in classical Greek. Num.
v. 19, 23, 24; Mal. 11. 7= 78; Num. xxii. 17, xxiii. 7. Hence ἐπικατάρατος, one on
whom the curse rests, or in whom it is realized. In Gal. iii. 10, corresponding with ὑπὸ
κατάραν εἰσίν; ver. 13, ἐπικ. πᾶς ὁ κρεμάμενος ἐπὶ ξύλου. LXX. = WR, Gen. iii. 14,17,
iv. 11; cf. Prov. xxiv. 24, parallel with μισηθός. Isa. Ixv. 20; Wisd. iii. 12, xiv. 8;
Tob. xiii. 12, opp. to εὐλογημένος.---Τὴ John vii. 49, Lachm. and Tisch. read ὁ ὄχλος οὗτος
ὁ ut) γινώσκων νόμον ἐπάρατοί eioww—instead of ἐπικατάρατοι---ἶπι the same sense.

"A pety, ἡ, “quaclibet ret praestantia,” Sturz, lex. Xen. According to Curtius, from
the root ap, which we find in ἀραρίσκω, to join to, ἄρτιος, fitted to, becoming, of the insepar-
able particle ἀριε, which in the epic and lyric poets, as a prefix to substantives, strengthens
the meaning; whence ἀρείων, ἄριστος, ἀρέσκω, to please ; ἀρετή, fitness; ἀρετάω, to be of
use, to thrive, in Homer and later writers. Cf. Od. viii. 329, οὐκ ἀρετᾷ κακὰ ἔργα;
xix. 114, λαοὶ ἀρετῶσι, “ the people prosper, are happy.’—Akin to the Latin ars, artus,
arma, the German “arm,” the English arm. (1) Generally, without any special moral

᾿Αρνέομαι 110 ᾿Αρνέομαι

import. Cf. Hom. 11. xx. 411, ποδῶν ἀρετή; Aristot. Lth. Nicom. iv. 7, θηλείων ἀρετὴ
σωματὸς μὲν κάλλος Kal μέγεθος, ψυχῆς δὲ σωφροσύνη. In this general sense = superiority
everywhere in Greek. So also the LXX., who speak of God’s ἀρετή, syn. Sofa, answering
to the Heb. npan, Isa. xlii. 8, 12; xliii. 21, τὰς ἀρετὰς αὐτοῦ ἀναγγέλλειν, διηγεῖσθαι,
parallel with δόξαν τῷ θεῷ διδόναι; Hab. iii. 3, ἐκάλυψεν οὐρανοὺς ἡ ἀρετὴ αὐτοῦ = in, as
also Zech. vi. 18, αὐτὸς λήψεται ἀρετήν. In the N.T. 1 Pet. ii 9, ὅπως τὰς ἀρετὰς ἐξαγ-
γείλητε τοῦ ἐκ σκότους ὑμᾶς καλέσαντος εἰς κιτιλ.; 2 Pet. i. 3, τοῦ καλέσαντος ἡμᾶς ἰδίᾳ
δόξῃ καὶ ἀρετῇ, it denotes accordingly the superiority of God (sit venia verbo ἢ) revealed in
the work of salvation, the μεγαλεῖα τοῦ θεοῦ, Acts ii. 11, that which lies at the foundation
of the praise of God. Cf. the combination of ἀρετή and ἔπαινος in Phil. iv. 8—Apery
then (2) denotes in a moral sense what gives man his worth, his efficiency. Plat. Theaet.
176 Ὁ, ἡ μὲν γὰρ τοῦ δικαιοτάτου γνῶσις σοφία καὶ ἀρετὴ ἀληθινή, ἡ δὲ ἄγνοια ἀμαθία
καὶ κακία ἐναργής; Rep. vii. 536 A, πρὸς σωφροσύνην... καὶ ἀνδρείαν καὶ μεγαλοπρέ-
πειαν καὶ πάντα τῆς ἀρετῆς μέρη. So in Phil. iv. 8, εἴ τις ἀρετὴ καὶ εἴ τις ἔπαινος ; 2 Pet.
i. 5, ἐπιχορηγήσατε ἐν τῇ πίστει ὑμῶν τὴν ἀρετήν, ἐν δὲ τῇ ἀρετῇ τὴν γνῶσιν, it denotes
moral excellence, cf. 1 Pet. ii. 12; Matt. v. 16.

"A pvéopar, ἀρνήσομαι, aor. 1 ἠρνησάμην, in Homer and later writers for the Attic
ἠρνήθην (connected perhaps with ἄρνυμαι, ἀρέσθαι, ἄρασθαι, the aorists usually referred
to ἀείρω, αἴρω) = to decline, to refuse, a request or demand; eg. Herod. iii. 1. 2, οὐκ εἶχε
οὔτε δοῦναι, οὔτε ἀρνήσασθαι. Hes. Op. 406, μὴ od μὲν αἰτῇς ἄλλον, ὁ δ᾽ ἀρνῆται. Later
also with reference to a question, assertion, fact = to gainsay, ἐσ. Xen. Mem. iv. 2. 10,
ἀλλὰ μὴ ἀστρολόγος βούλει γενέσθαι ; ὡς δὲ καὶ τοῦτο ἠρνεῖτο κιτιλ. Aesch. Prom. 266,
ἕκων ἥμαρτον" οὐκ ἀρνήσομαι. Soph. Oecd. R. 571, εἰ γὰρ οἷδά γ᾽, οὐκ ἀρνήσομαι. The
idea of mendacious denial is not necessarily implied in the word; only ἀπαρνεῖσθαι,
ἐξαρνεῖσθαι, καταρνεῖσθαι, in and for themselves imply a lying denial, manifestly corre-
sponding with the force of the prefixes. Thus Pillon, Synonymes Grecs, cites as synonyms
of ἀρ. only words which denote refusal or denial, ἀναίνεσθαι, ἀπαγορεύειν, ἀνανεύειν, ἀπο-
νεύειν, ἀποφάναι, ἀπειπεῖν, but not ψεύδειν, ψεύδεσθαι, which are classified as synonyms
with ἀπατᾶν, δελεάζειν, Sododv, and others. It rests with the connection to show whether
or not a lying denial is meant, cf. Eur. Or. 1581, dpvet κατακτὰς κἀφ᾽ ὕβρει λέγεις τάδε;
and in this case it is stronger than ψεύδεσθαι, for the idea of refusal or denial prevails,
the lie becomes denial, the negation of the truth becomes opposition thereto. Opposition
is the distinguishing feature of the denial expressed by ἀρνεῖσθαι. (But not, as E. Haupt
on 1 John ii. 22 says, that the denial takes place upon the ground of, and with the under-
lying better conviction to the contrary; this latter element, which the apostle certainly
lays stress upon in the passage cited, lies in the words which precede, τές éotev ὁ
ψεύστης, εἰ μὴ ὁ ἀρνούμενος ὅτι «.7.r., where he first brands the ἀρνεῖσθαι as a ψεύδεσ-
θαι. Cf. Matt. x. 33, ὅστις δ᾽ ἂν ἀρνήσηταί με ἔμπροσθεν τῶν ἀνθρώπων, ἀρνήσομαι κἀγὼ
αὐτὸν ἔμπροσθεν τοῦ πατρός μου τοῦ ἐν τοῖς οὐρανοῖς. Cf. vii. 23, καὶ τότε ὁμολογήσω

᾿Απαρνέομαι 111 ᾿Απαρνέομαι

αὐτοῖς ὅτι οὐδέποτε ἔγνων ὑμᾶς ; xxvi. 72, ἠρνήσατο μετὰ ὅρκου ὅτι οὐκ οἶδα τὸν ἄνθρωπον.
It is clear from a comparison of these passages that the element of falsehood is to be
included only as an inference from the connection.) ᾿Αρνεῖσθαι occurs (1) as = to deny,
to refuse, and thus occurs but once in biblical Greek, Heb. xi. 24, ἠρνήσατο λέγεσθαι vids
θυγατρὸς Φαραώ ; Wisd. xvii. 9, τὸν undapd0ev φευκτὸν ἀέρα προσιδεῖν ἀρνούμενοι ; xvi. 16,
ἀρνούμενοι γάρ σε εἰδέναι ἀσεβεῖς... ἐμαστυγώθησαν ; xii. 27, ἰδόντες ὃν πάλαι ἠρνοῦντο
εἰδέναι θεὸν ἐπέγνωσαν ἀληθῆ κατὰ. Akin to this (2) is the combination peculiar to
N. T. Greek, ἀρνεῖσθαί twa = to refuse any one, not to know or recognise him, to reject him,
either in the face of former relationship or better knowledge = to deny, or without this
reference = to decline, to reject, give up. Which of these is meant in any case, the
connection must decide. In the last-named sense, only in Matt. x. 33, ἀρνήσομαι,
κἀγὼ αὐτόν; 2 Tim. ii 12, κἀκεῖνος ἀρνήσεται ἡμᾶς; 1 John ii. 23, πᾶς ὁ ἀρνούμενος
τὸν υἱόν, cf. with ver. 22; Luke ix. 23, ἀρνησάσθω ἑαυτόν; 2 Tim. ii. 13, ἀρνήσασθαι
ἑαυτὸν ov Suvarar.—(See under 3.)—With the idea of falsehood included, of con-
tradiction not only with reference to the object, but on the part of the subject against
himself, Acts iii 13, ὁ θεὸς ἐδόξασεν τὸν παῖδα αὐτοῦ ᾿Ιησοῦν, ὃν ὑμεῖς μὲν παρεδώ-
κατε καὶ ἠρνήσασθε αὐτὸν κατὰ πρόσωπον Πιλάτου. Ver. 14, τὸν ἅγιον καὶ δίκαιον
ἠρνήσασθε. Perhaps also Acts vii. 35, τοῦτον τὸν Μωῦσῆν ὃν ἠρνήσαντο εἰπόντες,
Τίς σε κατέστησεν x.7...—Matt. x. 33, ὅστις ἂν ἀρνήσηταί pe; Luke xii. 9, ὁ δὲ
ἀρνησάμενός με; xxii. 57, ἠρνήσατο αὐτὸν, λέγων" οὐκ vida αὐτόν; John xiii. 38, ἀρνήσῃ
με τρίς; 2 Pet. ii. 1, τὸν ἀγοράσαντα αὐτοὺς δεσπότην ἀρνούμενοι; Jude 4, τὸν μόνον
δεσπότην καὶ κύριον ἡμῶν ᾿Ιησοῦν Χριστὸν ἀρνούμενοι ; 1 John ii. 22, οὗτός ἐστιν ὁ ἀντί-
χρίστος, ὁ ἀρνούμενος τὸν πατέρα καὶ τὸν υἱόν; cf. Ψεῦδος, ψεύστης, vv. 21, 22.--ΟΑἵ,
Rev. iii. 8, οὐκ ἠρνήσω τὸ ὄνομά μου. Grammatically akin to this mode of expression is
(3) the combination ἀρν. τί, to reject anything, to retract, or to renounce, to deny, to dis-
own, just according to the connection ; the former in Tit. ii. 12, ἀρνησάμενοι τὴν ἀσέβειαν.
2 Tim. iii. 5, ἔχοντες μόρφωσιν εὐσεβείας, τὴν δὲ δύναμιν αὐτῆς ἠρνημένοι. Cf. Tit. i. 16.
The latter in 1 Tim. v. 8, τὴν πίστιν ἤρνηται; Rev. ii. 18, οὐκ ἠρνήσω τὴν πίστιν μου.
Cf. Josephus, c. Ap. i. 22, μὴ ἀρνούμενοι τὰ πατρῷα. Absolutely, 2 Tim. ii. 12, εἰ ἀρνού-
μεθα, overagainst ὑπομένειν, which see. (4) ἀρν. with ὅτε following, 1 John ii. 22, 6
ἀρνούμενος ὅτι ᾿Ιησοῦς οὐκ ἔστιν ὁ Χριστός. As to the negative in the latter clause or
consequent, see Kriiger, § Ixvii. 11. 8. In classical Greek we often find the inf. with μή,
where it occurs with the meaning to Jie. On the contrary, not with the meaning to refuse,
see above under 1. (5) Zo gainsay, without further specification of the object, Luke
viii. 45; Acts iv. 16. Falsely to deny, to disown, Gen. xviii. 15 = vind, Matt. xxvi. 70,72;
Mark xiv. 68,70; John xviii. 25,27. Opposed to ὁμολογεῖν, John i. 20, ὡμολόγησε καὶ
οὐκ ἠρνήσατο. Cf. Matt. x. 33; Tit. i. 16; ὑπομένειν, 2 Tim. ii. 12. Dem. Orest. 871.
15, οὐκ ἠδύνατ᾽ ἀρνηθῆναι διὰ τὴν περιφάνειαν, GNA προσωμολύγησεν.

᾿Απαρνέομαι, to remove from oneself, to refuse, to deny, to disown. The prep.

᾿Αρνίον 112 *Apviov

indicates a putting away on the part of the speaker, a recoil on his part; cf. Eurip. Zl.
796, ἕτοιμοι κοὐκ ἀπαρνούμεσθ᾽. Plat. Rep. v. 468 C, μηδενὶ ἐξεῖναι ἀπαρνηθῆναι ὃ ἂν
βούληται φιλεῖν, quemeunque voluerit osculart. Dem. 575. 27, οὔτε φύγοιμ᾽ ἂν οὐτ᾽ ἀπαρ-
νοῦμαι τοὔνομα ; cf. Rev. iii. 8, οὐκ ἠρνήσω τὸ ὄνομά pov. But it is ποῦ a mere strengthen-
ing of ἀρνεῖσθαι, as Suidas explains, ἀρνοῦμαι καθόλου. ἀπαρνος" ὁ ἀρνούμενος καθ᾽ ὅλου.
It must be added that where it signifies a denial, it always, in linguistic usage, expresses
a false denial, and thus it differs from the simple verb. Plat. Theaet. 165 A, φάναι τε καὶ
ἀπαρνεῖσθαι. In N.T. usage the back reference to the subject always gives a very strong
sense. It occurs here only with a personal object (like ἀρνεῖσθαι, 2); cf. Apollon. Rh.
i. 867, τὰς ‘EdAnvidas γυναῖκας ἀπαρνησάμενοι ; 932, τὴν ᾿Αφροδίτην ἀπαρνηθῆναι τὸν
παῖδα =“ to decline or withdraw from fellowship with any one.” Still the N. T. mode of
expression is akin to the use of the simple verb dpy. τί or τινά (see apv., 2 and 3).
It occurs, (1) ἄπαρν. Χριστόν, Matt. xxvi. 34, 35, 75; Mark xiv. 30, 31, 72; Luke
xxii. 61; John xiii. 38 ;—Luke xxii. 34, followed by μὴ εἰδέναι pe, see ἀρνεῖσθαι; in all
these places, of Peter's denial. (2) ἀπαρν. ἑαυτόν, Matt. xvi. 24; Mark viii. 34; Luke
ix. 23 = to refuse oneself, to give up oneself; cf. John xii. 25, ὁ μισῶν τὴν ψυχὴν αὐτοῦ.
Gal. v. 24.—Isa. xxxi, 7=0N2. (3) The future ἀπαρνηθήσομαι in a passive sense,
used in classical Greek side by side with amapyjcopat, occurs once in Luke xii. 9, ὁ δὲ
ἀρνησάμενός με... ἀπαρνηθήσεται, whereas in Soph. Phil. 527, χή ναῦς yap ἄξει κοὺκ
ἀπαρνηθήσεται. Isa. xxxi. 7, τῇ ἡμέρᾳ ἐκείνῃ ἀπαρνηθήσονται οἱ ἀνθρ. τὰ χειροποίητα
αὐτῶν, actively. (Matth. Gramm. § 224, also renders the word in Soph. 1.6. as a passive.
In Isa. xxxi. 7, Tisch. reads ἀπαρνήσονται.)

᾿Αρνίον, τό, dimin. of ἀρήν, later ἀρνός, Lamb. John xxi. 15. In the Apocalypse
it is the designation of Christ, and, indeed, of the exalted Christ; first, in Rev. v. 6, εἶδον
. +. ἀρνίον ἑστηκὸς ὡς ἐσφαγμένον, where the term, especially in its dimin. form, appears
to have been selected primarily for the sake of the contrast with ver. 5, ἰδοὺ ἐνίκησεν ὁ
λέων ὁ ἐκ τῆς φυλῆς "Iovda, The reason why the lion, which has overcome, presents Him-
self as a lamb (cf. Hofmann’s Weissagung und Erfillung, ii. 328) is, that He gained His
victory in that form; cf. Isa. liii. 7; Acts viii. 32. The words ὡς ἐσφαγμένον point to
His death ; both in classical Greek and in the LXX. σφάξειν is the usual expression for
slaughtering for sacrifice; vid. Lexicons and K. F. Hermann’s Lehrbuch der gottesdienst-
lichen Alterthiimer der Griechen, xxviii. 14, although it is also used in both in the simple
sense of ¢o kill. But that it here denotes sacrificial death, is clear from vii. 14, ἔπλυναν
τὰς στολὰς αὐτῶν ἐν τῷ αἵματι τοῦ dpviov; xii. 11, xiv. 4; cf. 1 Johni. 7, 1 Pet. i 19,
vid. sv. αἷμα, Rey. xiii. 8, τὸ ἐσφαγμένον ἀπὸ καταβολῆς κόσμου, with Heb. ix. 26, 1 Pet.
i. 20, so that accordingly this expression of the Revelation, which here alone, where it occurs
for the first time, is used without article, must be taken as=o ἀμνὸς Tod θεοῦ. It is
plainly, indeed, not connected with the paschal lamb, as this latter is, but with Isa. liii. 7 ff. ;
hence the lack of the article when the term is first introduced, cf. xiii, 11, and the words

᾿Αῤῥαβών 113 ᾿Αρχή

ὡς ἐσφαγμένον are not yet to be taken in that special sense; but in the course of the
further employment of the word, the two ideas pass over into each other, and the latter
becomes allied with the former. Cf. also xix. 7, 9, xxi. 9, with Eph. v. 25-27. Else-
where, v. 8, 12, 13, vi. 1, 16, vii. 9, 10, 17, xiii. 8, xiv. 1, 4, 10, xv. 8, xvii. 14, xxi.
14, 22, 23, 27, xxii. 1, 3.

᾿Αῤῥαβών, ὥνος, ὃ, earnest money, earnest, pledge, a word seemingly transferred
by the Greeks, Romans, Egyptians, from the Phoenicians; Hebrew ji219, Gen. xxxviii.
17, 20, from 2, to interlace, to exchange, to pledge. Suidas says, ἡ ταῖς ὠναῖς περὶ τῶν
ὠνουμένων διδομένη προκαταβολὴ, ὑπὲρ ἀσφαλείας. Figuratively used in Menand. et Philem.
fragm., ed. Cleric., p. 274, ὅταν ἐκ πονηροῦ πράγματος κέρδος λάβῃς, τοῦ δυστυχεῖν νόμιξε
σ᾽ ἀῤῥαμῶν᾽ ἔχειν ; Stob. floril. lxi. 2. 6; Aristot. Polit. i. 11. The explanation of Chry-
sostom, μέρος τοῦ παντός, is better than that of Hesych. appaBov πρόδομα, though the
element of time, which ἀῤῥαβών essentially includes, remains unnoted. In the LXX.
Gen. xxxviii. 17, 18, 20. In the N. T. 2 Cor. i. 22, ὁ καὶ σφραγισάμενος ἡμᾶς καὶ δοὺς
τὸν ἀῤῥαβῶνα τοῦ πνεύματος ἐν ταῖς καρδίαις ἡμῶν; Vv. 5, ὁ δοὺς ἡμῖν τὸν ἀῤῥαβῶνα Tod
πνεύματος ; Eph. i, 14, ὅς ἐστιν ἀῤῥαβὼν τῆς κληρονομίας ἡμῶν ; likewise of the Holy
Spirit, who in the same sense is called ἀπαρχή in Rom. viii. 23; accordingly, Basil. M.,
τὸ πνεῦμα τῆς αἰωνίου κληρονομίας ἀῤῥαβὼν καὶ τῶν μελλόντων ἀγαθῶν ἀπαρχή. Cf. Suic,

- Thes., synon, ἐνέχυρον, Prov. xx. 19; Deut. xxiv. 10-12,

"A px, to be first, to begin, to reign. According to Curtius, coincident with the
Sanscrit arhdmi, “to be worth,” “to be able,” “to have ability ;” arhas, “ worthy,” etc.
“The idea forming the common basis of both is worth, perhaps brightness, ἄρχειν λάμπειν
(Hes.). J. Grimm compares the German ragen.

᾿Αρχή, ἡ. (1) Beginning; ἀρχὴ ὠδίνων, Matt. xxiv. 8; Mark i. 1, d. τοῦ edayy.; οἵ,
Phil. iv. 15; John ii. 11, ἡ ἀρχὴ τῶν onpelov.—Heb. iii. 14, v. 12, vi. 1, vii. 3—Matt.
xxiv. 21, ἀπ᾽ ἀρχῆς κόσμου ἕως τοῦ viv. Mark xiii. 19, ἀπ᾽ ἀρχῆς κτίσεως ; 2 Pet. iii. 4.
"An’ ἀρχῆς, ἐξ ἀρχῆς is either relative, referring to the beginning of that which is spoken
of, as in Luke 1, 2, of ἀπ᾿ ἀρχῆς αὐτόπται; John xv. 27, ἀπ᾽ ἀρχῆς μετ᾽ ἐμοῦ ἐστέ;
xvi. 4, ταῦτα δὲ ὑμῖν ἐξ ἀρχῆς οὐκ εἶπον; Acts xi. 15, ἐπέπεσεν τὸ πνεῦμα τὸ ἅγιον ἐπ᾽
αὐτοὺς, ὥσπερ καὶ ἐφ᾽ ἡμᾶς ἐν ἀρχῇ; χχνὶ. 4, τὴν μὲν οὖν βίωσιν ἐκ νεότητος τὴν ἀπ’
ἀρχῆς γενομένην ἐν τῷ ἔθνει μου; 1 John ii. 7, cf. with ver. 24, iii. 11; 2 John ν. 6;
1 John iii. 8, ὁ ποιῶν τὴν ἁμαρτίαν ἐκ τοῦ διαβόλου ἐστὶν, ὅτε ἀπ᾽ ἀρχῆς ὁ διάβολος
ἁμαρτάνει (where the position of ἀπ᾽ ἀρχῆς confirms what the connection shows, that the
reference is to the relation (in time and as cause) of devilish to human sin); or absolute,
denoting the beginning of the world and of its history—the beginning of creation,—akin
to the analogous usage of classical Greek, where ἐξ ἀρχῆς (in Hom., Herod., the Attic
writers, as also in the Apocrypha), dm’ ἀρχῆς (Herod., Tragg., Plut., LXX., and N. T.) =
Jrom of old, at all times, from the beginning, hitherto; except that in bibl. usage the
starting-point is fixed as the beginning of creation, the beginning of the world; ef. da

P

᾿Αρχή 114 ᾿Δρχή

ἀρχῆς, Matt. xix. 4, 8, with its parallels, Mark x. 6, ἀπὸ δὲ ἀρχῆς κτίσεως ; John viii. 44,
More rarely (e.g. in Plato) κατ᾽ ἀρχάς, as in Heb. i. 10. It has been supposed that in
1 John i. 1, ii. 13, 14, ἀπ᾽ ἀρχῆς must be explained in the sense of πρὸ τοῦ αἰῶνος, to
strengthen which it is used in Ecclus. xxiv. 9; and ἀρχή has accordingly been designated
“a makeshift name for eternity ” (E. Haupt on John i. 1), and ἀπ᾽ ἀρχῆς, 2 Thess. ii. 13,
as synonymous with πρὸ καταβολῆς κόσμου, Eph. i. 4 (Huther). In this case, the signifi-
cation of ἀπ᾽ ἀρχῆς in classical Greek (as also in the LXX., eg. Josh. xxiv. 2; Isa.
lxiii. 16, 19, ii. 6, xxiii. 7, and often), from of old, must have been generalized into the
meaning always, eternally, from eternity; and this is not in itself inconceivable. Still,
apart from the fact that such a use of the word is unknown elsewhere in the N. T., it
cannot be proved even in the LXX.; and in explanation. of the texts cited, it is enough
to refer to Isa. xliii. 13 as a decisive parallel, ἐγὼ κύριος ὁ θεὸς ἔτι am’ ἀρχῆς -- Di",
taken by the LXX. manifestly as = οἷν Γῆ. and it would betray no little dogmatic
microscopicness, not acuteness, to argue from this expression in 1 John 1. 1, ii, 13, 14,
against, instead of for, the pre-existence of Christ. Side by side with ἐξ ἀρχῆς, ἀπ᾽
ἀρχῆς, κατ᾽ ἀρχάς, which imply a progressive movement from the beginning onwards, the
expression ἐν ἀρχῇ, peculiar to biblical Greek, Gen. i. 1, Prov. viii. 23, John i. 1, fixes
the beginning-point absolutely, without reference to its relation to the time following.
There is difficulty in the much disputed τὴν ἀρχήν in John viii. 25, ἔλεγον οὖν αὐτῷ, Xd
τίς εἶ; εἶπεν αὐτοῖς ὁ ᾿Ιησοῦς, Τὴν ἀρχὴν ὅ τι καὶ λαλῶ ὑμῖν, or Τὴν ἀρχὴν, ὅτε καὶ λαλῶ
ὑμῖν. πολλὰ ἔχω περὶ ὑμῶν λαλεῖν κατὰ. Hengstenberg’s explanation seems quite inad-
missible; he sees in τὴν ἀρχήν the 56] - witnessing of Christ to His pre - existence,
“ originally, the beginning am I;” for this we should rather have expected, according to
John’s usage, ἡ ἀρχή. For an answer intended to signify this, the expression would be
too vague and unintelligible. Certainly ἀρχήν, τὴν ἀρχήν, signifies not merely earlier,
before, in contrast with now,—cf. Gen. xliii. 20; Thue. ii. 74, οὔτε τὴν ἀρχὴν ἀδίκως ἐπὶ
γῆν τήνδε ἤλθομεν, οὔτε νῦν ἀδικήσομεν, not merely “in the beginning,” “originally,” in
contrast simply with after time; cf. Herod. viii. 142. 1, περὶ τῆς ὑμετέρης ἀρχὴν ὁ ἄγων
ἐγένετο; ii. 28. 1, ταῦτα μὲν νῦν ἔστω ὡς ἔστι Te Kal ὡς ἀρχὴν éyévero,—but also “from
the beginning onwards, hitherto,” apart from any intended antithesis; οἵ, Herod. i. 9. 1,
ἀρχὴν yap ἐγὼ μηχανήσομαι οὕτω ὥστε μηδὲ μαθεῖν μιν ὀφθεῖσαν ὑπὸ σεῦ; and we must
in this case, though it be not wholly without difficulty, transfer the full distinctively
biblical conception of ἀρχή into the adverbial expression. But then the relative clause
(John viii. 25) would rather run, 6 τὸ καὶ λελάληκα ὑμῖν, if indeed λαλεῖν could be used
here at all, λαλεῖν, as distinct from λέγειν, giving prominence not to the contents,—the
thing said,—but to the act of discoursing; οἵ, ver. 26, xvii. 13, xii. 48, xvi. 25, Here,
at least, no reason could be seen why just λαλεῖν should be employed. Considering that
in ver. 26 Christ answers the question concerning Himself by a statement as to His
relation to His questioners, weight must be attached to the fact that the περὶ ὑμῶν of
ver. 26 should stand over against the od ris ef of ver. 25, and thus τὴν ἀρχήν should

᾿Αρχή 115 ᾿Αρχή

introduce a putting off of the question. If, now, we join τὴν ἀρχήν with πολλὰ ἔχω περὶ
ὑμῶν κιτιλ., and regard ὅτι καὶ λαλῶ ὑμῖν as a parenthesis (so Hofmann), no relation of
former time to subsequent or present time will be denoted by τὴν ἀρχήν, but it is either
equivalent to “from the beginning hitherto,” “first of all,” “before all things,” as in
Herod. i. 9. 1, or it includes a contrast between the present and the future which finds
its close in the τότε of ver. 28 (Hofmann, Schriftbeweis, ii. 1.178). The first rendering
cannot, in view of the passage quoted from Herod., be rejected on the ground that ἀρχήν,
τὴν ἀρχήν, with the signification “ generally,” occurs only in negative sentences; for this
is true only in those cases where the primary idea of time in the word quite disappears,
and it is equivalent to generally, entirely. Of Christ, as used in Rev. iii. 14, ἡ ἀρχὴ τῆς
κτίσεως τοῦ θεοῦ, it signifies the causal relation of Christ to the creation of God; ef. 7
ἀρχὴ καὶ τὸ τέλος, xxi. 6, xxii. 13, under ἄλφα, and Diisterdieck on iii. 14. For Col.
i. 18, ὅς ἐστιν ἀρχὴ, πρωτότοκος ἐκ τῶν νεκρῶν, ἵνα γένηται ἐν πᾶσιν αὐτὸς πρωτεύον, 866
πρωτότοκος. Cf. Gen. xlix. 8, ἀρχὴ τέκνων μου; Deut. xxi. 17, ὁ πρωτότοκος vids...
ἐστὶν ἀρχὴ τέκνων αὐτοῦ.

(IL) Government, specially the highest dignitaries of the State; eg. τιμαὶ καὶ dpyai,
honours (dignities) and offices ; also the authorities; vid. Lex. So in Luke xii. 11, ὅταν
δὲ φέρουσιν ὑμᾶς ἐπὶ τὰς συναγωγὰς, καὶ τὰς ἀρχὰς καὶ τὰς ἐξουσίας ; Luke xx. 20, ὥστε
παραδοῦναι αὐτὸν τῇ ἀρχῇ καὶ τῇ ἐξουσίᾳ τοῦ ἡγεμόνος, where ἀρχή relates to his position
and authority; ἐξουσία, to the executive power connected therewith ; Tit. iii. 1. Herewith
is connected the peculiar Pauline usage in Rom., 1 Cor., Eph., Col., where ἀρχαί, conjoined
with ἐξουσίαι, δυνάμεις, κυριότητες, θρόνοι, denotes supramundane powers—Angels; so in
Eph. iii. 10, ἵνα γνωρισθῇ viv ταῖς ἀρχαῖς καὶ ταῖς ἐξουσίαις ἐν τοῖς ἐπουρανίοις διὰ τῆς
ἐκκλησίας ἡ πολυποίκιλος σοφία τοῦ θεοῦ; Col. i. 16. ΟΥ̓ evil supramundane powers in
Eph. vi. 12, οὐκ ἔστιν ἡμῖν ἡ πάλη πρὸς αἷμα καὶ σάρκα, ἀλλὰ πρὸς τὰς ἀρχὰς, πρὸς τὰς
ἐξουσίας, πρὸς τοὺς κοσμοκράτορας τοῦ σκότους τούτου, πρὸς τὰ πνευματικὰ τῆς πονηρίας
ἐν τοῖς ἐπουρανίοις. In Col. ii. 10 also, ὅς ἐστιν ἡ κεφαλὴ πάσης ἀρχῆς καὶ ἐξουσίας, as
in contrast with ver. 18, according to the context it refers to supramundane, and indeed
(cf. ver. 15, ἀπεκδυσάμενος τὰς ἀρχὰς καὶ τὰς ἐξουσίας ἐδευγμάτισεν x.7..) to evil powers;
so also, probably, in Rom. viii. 38; 1 Cor. xv. 24; and tke analogy of other passages
warrants the supposition that the apostle generally refers to evil powers (cf. 1 Cor.
xv. 26, ἔσχατος ἐχθρός, with ver. 24), where the context does ποῦ, as in Col. i. 15, Eph.
iii. 10, as compared with 1 Pet. i. 12, demand the opposite. The several synonymous
designations by no means indicate a relationship of the angels one to another, nor a
difference of rank, though this may have to be recognised elsewhere (see dpydyyedos, and
cf. 2 Pet. ii. 11), for the synonymousness of the designations forbids such a distinguishing.
They rather bear upon the relation and conduct of angels toward mankind; οἵ, Tit. i. 3;
see under δύναμις, ἐξουσία, κυριότης. We have here therefore no indication of, or con-
nection whatever with, the Rabbinical or Neo-Platonic angelology, which in itself, upon
closer comparison, is found to be altogether inappropriate. See Harless on Eph. i. 21,

᾿Αρχαῖος 110 ᾿Αρχαῖος

Ch 1 Pet. iii. 22; Jude 6; 2 Pet. ii, 20. “Cur autem non simpliciter nominavit
angelos? Respondeo, amplificandae Christi gloriae causa Paulum exaggerasse hos titulos, acsi
diceret : nihil est tam sublime aut excellens, quocungue nomine censeatur, quod non subjectum
sit Christi majestate,” Calvin.

"A pxatos, a, ov, (1) what is and endures from the beginning, from of old hitherto. Old;
Xen. Hell. v. 2. 23, ἀρχαῖον εἶναι νόμιμον, ἐξεῖναι τὰ τοιαῦτα ; Anab. vii. 3. 28, ἀρχαῖος
νόμος, iii. 1. 4, ξένος; Ecclus. ix. 10; 2 Macc. vi. 22, ἀρχαία φιλία. So Rev. xii. 9,
xx, 2, 6 ὄφις 6 ἀρχαῖος. In the sense of originality, not with the kindred idea of age,
Acts xv. 7, ἀφ᾽ ἡμερῶν ἀρχαίων, from the first days onward; xxi. 6, ἀρχαῖος μαθητής,
perhaps = one of the first disciples, who had been so from the beginning of the gospel pro-
clamation. (2) What was before of old; Xen. Hell. ii. 4. 30, τοῖς νόμοις τοῖς ἀρχαίοις ;
“jam neglectis, abrogatis, antiquitatis,” Sturz—Dion. Halic. Ant. R. iv. 18, ras καλέσεις
ἀρχαῖον ἐκάλουν κλάσσεις ; Ps. lxxix. 8, μὴ μνησθῇς ἡμῶν ἀνομιῶν ἀρχοίων;; 2 Pet. ii. 5,
ἀρχαῖος κόσμος ; Acts xv. 21, ἐκ γενεῶν ἀρχαίων. Especially in later Greek, yet already
also in the Attic writers, of ἀρχαῖοι signifies predecessors or ancestors, as a certain dignity
and authority clothe these for descendants; syn. with of παλαιοί, which, without any side
reference, simply denotes those who have lived in earlier times. Dem. Phal. in Walz,
Rhett. ix. 19. 11, οἷον τὸ ἀρχαῖοι ἀντὶ τοῦ παλαιοὶ ἐντιμότερον οἱ yap ἀρχαῖοι ἄνδρες
évtiyorepor.—Aristoph. Ly. 507, εἰ μέν τις ἀνὴρ τῶν ἀρχαίων κωμωδιδάσκαλος ἡμᾶς ἠνάγ-
καζεν. Plato, Theact. 180 C, τό γε δὴ πρόβλημα ἄλλο τι παρειλήφαμεν παρὰ μὲν τῶν
ἀρχαίων ἀνέστη. Akin to this, we might take the ἀρχαῖοι named in the Sermon on the
Mount, Matt. v. 21 (27, Rec. text), 33, ἐῤῥέθη τοῖς ἀρχαίοις, to signify the old teachers,
explaining the dative in the sense of the ablative; but the connection of the discourse
forbids this——therein Christ aims at something more than setting up His authority in
opposition to an earlier authority,—apart from the fact that, with ἐῤῥέθη, the dative never
elsewhere occurs in this sense, and that the old authorities used to be designated by the term
πρεσβύτεροι, Matt. xv. 2; Mark vii. 3,5; Heb. xi 2. The predecessors who received the
law and handed it down to those who came after, possess for this very reason a dignity, cf. of
πατέρες, Rom. ix. 5; and by the choice of this expression, what is said to them of old is
intended to be both recognised in its significance and estimated in its temporary limita-
tion, Christ intending His words to be regarded not as an abrogation, but a deepening and
fulfilling, v. 17 sq. It is true that of ἀρχαῖοι, in classical Greek, is specially used when
reference is made to some prominent representatives of antiquity, yet not so as κατ᾽ ἐξ. to
denote these, or to warrant the statement that of apy. signifies the great ones of antiquity,
whether writers or teachers. Such a narrowing of the thought expressed by the word
cannot be proved. If, moreover, according to the context, single individuals from among
the ancients were meant, even this limitation does not lie in the word, but in the context
only, which indicates the special circumstances upon which this comprehensive conception
rests. Cf. Aristoph. 1.0., Thue. ii. 16 sq. below. Often in Aristotle. (3) ἀρχαῖος signifies

᾿Αρχηγός 117 ᾿Απαρχή

the original, hitherto, earlier, in contrast with the present—the old in relation to the new,
without reference to duration. Cf. Plato, Symp. 192 E, ἡ ἀρχαία φύσις ἡμῶν ἣν αὕτη.
So 2 Cor. v. 17, εἴ τις ἐν Χριστῷ, καινὴ κτίσις" τὰ ἀρχαῖα παρῆλθεν, ἰδοὺ γέγονεν καινὰ τὰ
πάντα. Synon. with παλαίος. Apoll. Rh. i. 1, διαφέρει τὸ παλαιὸν τοῦ ἀρχαίου" τὸ μὲν
γὰρ παλαιὸν καὶ ἀρχαῖον, τὸ δὲ ἀρχαῖον οὐκέτι παλαιόν; τὸ γὰρ ἀρχαῖον ἀναφέρει εἰς τὸ
ἀρχῇ ἐνέχεσθαι. Both words are in by far the most instances used as perfectly synony-
mous; where they cannot be interchanged, or must be distinguished, it must be remem-
bered that παλαιός demands as its antithesis the new or yowng, while ἀρχαῖος involves
only an antithesis with the following. Cf. Acts xxi. 16; Thue. ii. 16, of ἀρχαῖοι signifies
the original inhabitants, in contrast with οἱ ὕστεροι, the later settlers. “Apyaios is the
original, and therefore hitherto, old, primeval, either what has been and still is, or what is
now no more; παλαιός is that which already has long been aged, old, ancient, whether
it still is oris no more. LXX. dpy. =v), Ps, Ixxix. 8, 48, and often; Ὁ, 267?, 1 Sam.
xxiv. 14; Isa. xliii. 18 ; παλαιός, on the other hand, is = jv*, PAY, and other words.

"Apxnyss, adj. commencing ; substantive, originator, founder, leader — chief, first,
prince. In the latter sense = wh, Ex. vi. 14; Num. xiii. 4, [¥P, Isa. iii. 5, 6, where, in
ver. 6, it is also = ¥2A, physician. So in Acts v. 31, τοῦτον ὁ θεὸς ἀρχηγὸν καὶ σωτῆρα
ὕψωσεν; cf. Isa. passim; Mic. i. 13, ἀρχηγὸς duaptias.—Synonymous with αἴτιος, Plat.
Crat. 401 D: τὸ οὖν αἴτιον καὶ τὸ ἀρχηγὸν αὐτῶν (sc. τῶν ὄντων) εἶναι τὸ ὠθοῦν, from
which it differs, as beginning differs from cause ; so that ἀρχηγός denotes the founder as
the first participator, possessor, ete. This is always the case when it is connected with
the gen. of the thing—not of the person; eg. Aristot. Metaphys. i. 983. 20, Θαλῆς ὁ τῆς
τοιαύτης ἀρχηγὸς φιλοσοφίας ; Polyb. v. 10, καὶ μὴν ὁ πρῶτος αὐτῶν αὐξήσας τὴν βασι-
λείαν καὶ γενόμενος ἀρχηγὸς τοῦ προσχήματος τῆς οἰκίας Φιλίππος ; so τῆς τέχνης ἀρχηγὺς,
τοῦ πράγματος, τῶν τοιούτων ἔργων ; οἵ. ἀρχηγὸς ἁμαρτίας, Mic. i. 13. In this sense
especially, Heb. xii. 2, ἀφορῶντες εἰς τὸν τῆς πίστεως ἀρχηγὸν... ᾿Ιησοῦν, who Himself
has set us an example in πιστεύειν, and is therefore the ἀρχηγός of the πιστεύοντες. Cf.
Luke xxii. 28, where Jesus says to His disciples, ὑμεῖς ἔστε of διαμεμενηκότες ἐν τοῖς
πειρασμοῖς μου, in which it was faith that was in question. It must be taken, therefore,
in the same sense in Acts iii. 15, τὸν ἀρχηγὸν τῆς ζωῆς ἀπεκτείνατε; cf. 1 Cor. xv. 20,
ἀπαρχὴ τῶν κεκοιμημένων; Acts xxvi, 23, εἰ πρῶτος ἐξ ἀναστάσεως νεκρῶν φῶς μέλλει
καταγγέλλειν «.7.A., and other places, Heb. ii. 10, τὸν ἀρχηγὸν τῆς σωτηρίας τελειῶσαι ;
cf. ν. 9, τελειωθεὶς ἐγένετο... . αἴτιος σωτηρίας. Christ, accordingly, considered in relation
to τοῖς ὑπακούουσιν αὐτῷ, Heb. v. 9, is the ἀρχηγός, the Forerunner (Captain), so far as
He, being the first possessor of the ζωή, of σωτηρία, is at the same time its founder. In
Luke and Heb, only in the places cited.

᾿Α παρ χή, originally the presentation of the firstlings, then the first-fruits. Hesych.
ἀπαρχὴ, προσφορὰ, ἀφαίρεμα. Demosth, p. 164. 21, τῶν αἰχμαλώτων Μήδων ἀπαρχὴν
ἀνδρίαντα χρυσοῦν ἀνέστησεν εἰς Δελφούς. Finally, in general, firstling, in relation to the

«Αὐγή 118 ᾿Απαύγασμα

whole; thus, however, very rarely in classical Greek, eg. ἀπαρχὴ γένους ; Isocr. p. 36 E,
ἀπαρχὰς τοῦ σίτου. Used almost exclusively where offerings are meant. LXX. =25n,
Num. xviii. 12, 29, 30, 32; MWS, Deut. xviii. 4, xxvi. 2. Mostly cum gen. part., ef. the
passages quoted, and Ps, Ixxviii. 51, ev. 36; Ex. xxii. 29. If the remark made by
Schleusner were correct, “ videntur LXX. cum voce ἀπαρχή conjunmisse notionem universam
cjus, quod est Deo sacrum,” this would correspond to the general usage of classical writers ;
but eg. in Ps. Ixxviii. 51, cv. 36, Num. xviii, 12, comp. ver. 13, τὰ πρωτογεννήματα
πάντα «.T.r., this seems not to be the case. Rather might one say, as Schol. Eurip. in
Orest. ver. 96, ἀπαρχὴ ἐλέγετο οὐ μόνον τὸ πρῶτον τῇ τάξει, ἀλλὰ καὶ τὸ πρῶτον τῇ τιμῇ,
ὅθεν καὶ ἀπαρχὰς καρπῶν προσῆγον οἱ παλαιοὶ ὠνόμαζον, τὰ κρείττονα ἐκλεγόμενοι. Still
even this is not an essential, but merely an accidental, secondary reference. This meaning
seems to occur in the N. T. conjointly with the other, Deo sacrum, in Jas. i. 18, εἰς τὸ εἶναι
ἡμᾶς ἀπαρχήν twa τῶν αὐτοῦ κτισμάτων ; Rev. xiv. 4, ἠγοράσθησαν ἀπὸ τῶν ἀνθρώπων
ἀπαρχὴ τῷ θεῷ καὶ τῷ ἀρνίῳ; cf. Ex. xxv. 2, αἱ ἀπαρχαί pov. But we find the former
signification alone, Deo sacrwm, in Rom. xvi. 5, ἀπαρχὴ τῆς ᾿Ασίας εἰς Χριστόν, where εἰς
occurs, as in Rev. xiv. 4 we have the dative; ef. Xen. de vect. iv. 42, τὲ γὰρ δὴ εἰς πόλεμον
κτῆμα χρησιμώτερον ἀνθρώπων ; Phil. ii. 22; 1 Cor. xvi. 15, ἀπαρχὴ τῆς ᾿Αχαΐας. On the
other hand, generally the word means the firstling in relation to whole. 1 Cor, xv. 20, ἀπαρχὴ
τῶν κεκοιμημένων ; ver. 23, ἕκαστος δὲ ἐν TH ἰδίῳ τάγματι, ἀπαρχὴ Χριστὸς, ἔπειτα οἱ τοῦ
Χριστοῦ. In this way also it is to be explained in Rom. viii. 23, τὴν ἀπαρχὴν τοῦ πνεύματος
ἔχοντες, whether τοῦ πν. be the partitive genitive or the genitive of apposition. For the latter
view there are no parallels, although it is specially favoured by a comparison of vv. 11, 17;
2 Cor. v. ὅ,1. 22; Eph.i.4; Tit. iii 6. In this case the Spirit is represented as the first-
fruits of redemption. Cf., however, for the former view, 1 Cor. xv. 44, σπείρεται σῶμα
ψυχικὸν, ἐγείρεται σῶμα πνευματικόν, with Rom. viii. 23, τὴν ἀπολύτρωσιν τοῦ σώματος ἡμῶν.

Αὐγή, brightness, only in later writers = dawn, as in Acts xx. 11; οὗ Isa. lix. 9;
2 Mace. xii. 9. Theophan. Chronogr.a.1. Leonis Chazari, ὥρᾳ αὐγῆς ἐξελθὼν ὁ βασιλεύς.

Avya€o, transitive, to illuminate; intrans. to shine, to appear, eg. Orph. Lith. 178,
Heriovo καταντίον αὐγάζοντος ; Theodor. Stud. lxi. 16. 1, ἐξ ἡλίου τις αὐγάσας ἀρτὴρ μέγας.
So in 2 Cor. iv. 4, εἰς τὸ μὴ αὐγάσαι τὸν φωτισμὸν τοῦ ebayy. τῆς δόξης τοῦ Χριστοῦ.
Cf. Lev. xiii. 24, 25, 26, 28, xiv. 56. Only in the poets = to see.

᾿Απαύγασμα, τὸ, from ἀπαυγάξω = to radiate, or also to reflect, only in later Greek
(and indeed in both senses, ef. Plut. Mor. 934 D, χωρία διὰ τῆς ἀνακλάσεις ἀποδίδοντα
πολλοὺς καὶ διαφόρους ἀπαυγασμούς, where ἀνακλάσις as well as ἀποδιδόναι demand for
ἀπαυγ. the meaning reflex). Heliodor. Aeth. iii. 4. 13, πλέον ἀπὸ τῶν ὀφθαλμῶν σέλας
ἢ τῶν δάδων ἀπηύγασεν ; Philostr. vit. Ap. iii. 8, λίθους πάντα ἀπαυγαζούσας χρώματα.
Hence ἀπαύγασμα =what is radiated, or = brightness, reflection. Heb. i. 8, ὃς ὧν ἀπαύ-
yacua τῆς δύξης καὶ χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ. Taken by patristic exeg. sis in the

δ."

γι.

Βαίνω 119 Παραβαίνω

first sense, ¢.g. Theodoret, τὸ ἀπαύγασμα καὶ ἐκ τοῦ πυρός ἐστι καὶ σὺν τῷ πυρί ἐστι, καὶ
αἴτιον μὲν ἔχει τὸ πῦρ, ἀχώριστον δέ ἐστι τοῦ πυρός, ἐξ οὗ γὰρ τὸ πῦρ, ἐξ ἐκείνου καὶ τὸ
ἀπαύγασμα; Greg. Nyss. 6. Apollinar. ii. 47 sq., ὥσπερ συγγενῶς ἔχει πρὸς τὸν ἥλιον
ἀκτὶς καὶ πρὸς τὸν λύχνον τὸ ἀπαυγαζόμενον Pas... οὕτω καὶ τὸ παρὰ τῆς δύξης τοῦ
πατρὸς ἀπαυγασθὲν φῶς. So also Chrysostom -- φῶς ἐκ φωτός. This explanation, how-
ever, having been developed in the course of the christological controversies, cannot decide ;
the usage of Philo is the only one that can help us to an understanding of the word,
less because of its theological import than because in classical Greek there are no earlier
parallels. The meaning reflex is recommended by de plant. No. 1,337.19, τὸ δὲ ἁγίασμα,
οἷον ἁγίων ἀπαύγασμα, μίμημα ἀρχετύπου, ἐπεὶ τὰ αἰσθήσει καλὰ καὶ νόησει καλῶν εἰκόνες ;
cf. 2 Cor. iv. 4, ὅς ἐστιν εἰκὼν τοῦ θεοῦ; Ex. xxxiii. 23, 387, xb MEV MANY D7 (vid.
ἀπαυγασμός in Plut. 1.6.), and from the analogy of Scripture, perhaps, no objection can
be brought against it. Other passages, however, from Philo oblige us to adopt the
meaning radiation, — φῶς ἐκ φωτός, according to Chrysostom. So in de Cherub. i. 156,
ed. M., αὐτὸς (sc. ὁ θεός) δ ὧν ἀρχέτυπος αὐγή, μυρίας ἀκτῖνας ἐκβάλλει, ὧν οὐδεμία ἐστὶν
αἰσθητή, νοηταὶ δὲ αἱ ἁπᾶσαι; De mund. opif.i. 35, πᾶς ἄνθρωπος κατὰ μὲν τὴν διάνοιαν
φκείωται θείῳ λόγῳ, τῆς μακαρίας φύσεως ἐκμαγεῖον ἢ ἀπόσπασμα ἢ ἀπαύγασμα. Cf. de
nom. mut. i. 579, πηγὴ δὲ τῆς καθαρωτάτης αὐγῆς θεός ἐστιν, ὧσθ᾽ ὅταν ἐπιφαίνηται ψυχῇ,
τὰς ἀσκίους καὶ περιφανεστάτας ἀνίσχει. Hence ἀπαύγασμα τῆς δόξης αὐτοῦ = radiation
of his δόξα; cf. Matt. xxiv. 31; Acts vii. 55; Rom. iii, 23; John i. 14, xvii. 5.—
Wisd. vii. 25, 26.—So in the Targum of Jonathan on Isa. vi. 1, 77) "1, ST2Y WP; sco
Schlottman, Hiob, p. 129 ἢ

B

Baiva, to step out, to walk, to go; not inthe N.T. Tence παραβαίνω, παράβασις,
παραβάτης.

Παραβαΐένω, aor. 2 παρέβην, to step on one side; trans. to transgress, to violate;
in the connections νόμον, δίκην, δίκαια παραβ., oftener in classical Greek. Also absolutely,
Hesych. παραβαίνοντας, ἀρνητικούς" ἢ μὴ εὐθέως Baivovtas, for which Pape s.v. cites
Aesch. Ag. 59, πέμπει παραβᾶσιν ’Epwiv. In the N. T. always in a moral sense, Matt.
xv. 2, τὴν παράδοσιν τῶν πρεσβυτέρων ; ver. 3, τὴν ἐντολὴν τοῦ θεοῦ. LXX.= 29, Num.
xiv. 41, xxii. 18, τὸ ῥῆμα τοῦ Κυρίου; Josh. vii. 11, τὴν διαθήκην μου; Isa. xxiv. 5;
Esth. iii. 3 τ- παρακούειν. Also=1D; Ex. xxxii. 8, ἐκ τῆς ὁδοῦ ἧς ἐνέτειλα αὐτοῖς ; Deut.
ix. 12, 16, xvii. 20, xxviii. 14, It must be taken also in this moral sense in Acts i. 25,
ἀφ᾽ ἧς (sc. ἀποστολῆς) παρέβη ᾿Ιούδας πορευθῆναι εἰς τὸν τόπον τὸν iSvov. — Absolutely (as
in Ecclus. xl. 14) only in 2 John 9, Received text, πᾶς ὁ παραβαίνων καὶ μὴ μένων ἐν τῇ
διδαχῇ τοῦ Χριστοῦ, where Lachm. and Tisch. read προάγων, which, according to Diister-
dieck, in the present connection denotes “ an advance in refinement of doctrine, which is
incompatible with remaining in the truth, — that false progress which Paul designates
‘perverse disputings’ and ‘school janglings’, 1 Tim. i. 4, vi. 5.” Cf. 2 Tim. iii. 14, i.

Παράβασις 120 Διαβάλλω

13, iv. 2 ff; Tit. i. 9; so that παραβαίνων may be regarded as an explanatory reading. —
Opposed to τὸν νύμον τελεῖν, Rom. ii. 27.

IlapdBac te, ews, ἡ, trespass, transgression; in a moral sense — τῶν νόμων and the
like; also absolutely, but rarely in classical Greek = παρανομία. ---- Wisd. xiv. 31, ἡ τῶν
ἁμαρτανόντων δίκη ἐπεξέρχεται ἀεὶ τὴν τῶν ἀδίκων παράβασιν. In this case it designates
sin as deviation from the prescription of the law; cf. Rom. iv. 15, οὗ γὰρ οὐκ ἔστι νόμος,
οὐδὲ παράβασις, so that it denotes (comp. Rom. v, 13, ἁμαρτία δὲ οὐκ ἐλλογεῖται, μὴ ὄντος
νόμου) sin, so far as it is imputed as a violation of the law. Hence v. 14, ἐπὶ τοὺς μὴ
ἁμαρτήσαντας ἐπὶ τῷ ὁμοιώματι τῆς παραβάσεως Addy. Of. Gal. iii, 19,6 νόμος τῶν
παραβάσεων χάριν προσετέθη, with Rom. vii. 18, ἵνα γένηται καθ᾽ ὑπερβολὴν ἁμαρτωλὸς
ἡ ἁμαρτία διὰ τῆς ἐντολῆς. The παράβασις τοῦ νόμου, in contrast with ὃς ἐν νόμῳ
καυχᾶσαι, Rom. ii. 23, thus acquires special emphasis. 1 Tim. ii. 14; Heb. ii. 2; syn.
παρακοή. On Heb. ix. 15, εἰς ἀπολύτρωσιν τῶν ἐπὶ τῇ πρώτῃ διαθήκῃ παραβάσεων, cf.
Josh. vii. 11; Plat. Legg. iv. 714 D, τὰ τεθέντα παραβαίνειν. Aelian, V. H. x. 2, παρα-
βῆναι τὰς συνθήκας ; Ep. Barnab. ο. 12.

Παραβάτης, ov, ὁ, transgressor of the laws; thus only rarely in classical Greek,
for which Aesch. Zum. 533, τὸν ἀντίτολμον παραβάταν, is adduced,as also the designation
of a perjurer as παραβ. θεῶν, Polem. in Macrob. Saturn. v.19. (Usually it denotes the
combatant who stood in the war-chariot alongside the charioteer.) Symmach. =", Ps.
XVii. 5, ἐγὼ ἐφυλαξάμην ὁδοὺς παραβάτου. So also Ezek. xviii. 10; in Ps. exxxix.19 pvr.
Patriotic writers designate Julian the Apostate (ἀποστάτης) also παραβάτης. Cf. Jas.
ii. 11, γέγονας παραβάτης νόμου, where Cod. A has droorarns—Like παράβασις, παρα-
Barns is used with reference to the imputation of sin, so far as it is transgression of the
known law, deviation from recognised truth. See Jas. ii. 9, ἐλεγχόμενοι ὑπὸ τοῦ νόμου
ὡς παραβάται; Gal. ii. 18, παραβάτην ἐμαυτὸν συνιστάνω, where ver. 17, ἁμαρτωλοί,
Cf. Rom. vii. 13, s.v. παράβασις ; Rom. ii. 25, 27, κρινεῖ ἡ ἀκροβυστία ce τὸν διὰ γράμματος
καὶ περιτομῆς παραβάτην, vid. γράμμα.

Βάλλω, to throw, to lay, to set; frequently in the N. T. Hence:

Διαβάλλω, to throw over; fig.=to accuse, to malign; usually explained =reeve or
hatchel with words (censure). On the contrary, Steph. thes. 8.v., “ proprie signific., ut opinor,
calumnior trajiciendo culpam in alium.” It would be perhaps still more correct to derive
this sense from the meaning, to stir up a quarrel (between friends), to sow discord, opposed
to συμβάλλειν. So Plat. Conv. 222 C D, ἐμὲ καὶ ᾿Αγαθῶνα διαβάλλειν ; Rep. vi. 498 C,
etc. In the sense of to accuse in Luke xvi. 1, οὗτος διεβλήθη αὐτῷ ὡς διασκορπίζων τὰ
ὑπάρχοντα αὐτοῦ. So with the dative, Plat. rep. viii. 566 B, and followed by ὡς, the usual
construction. Instead of the dative, also πρός τινα, Herod. v. 96; Plat. Hp. xiii. 362 Ὁ;
Xen. Anab. i. 1. 3, els rwa; Plat. Luthyd. iii. B; Xen. Hell, iii. 5.2. In LXX. Dan. iii. 8,
vi, 24 =Nyop 52x, vid. Fiirst, hebr. Worterd, 8.0. YP; in Num. xxii, 22 -- δῦ ; in Ps.

rr?

Διάβολος 121 Διάβολος

Ιχχὶ. 13, bY = ἐνδιαβάλλειν, as in Ps. cix. 4, 20, 29, xxxviii. 20. Only in Zech. iii. 1
= ἀντικεῖσθαι. From which:

Διάβολος, ὃ, ἡ, slanderous, calumnious; also as a substantive, calumniator; not
frequent in classical Greek; Polluc. v. 18, τὸ λοίδορος εὐτελές, Kab ὁ βλάσφημος καὶ
διάβολος. Thus in 1 Tim. iii, 11; 2 Tim. iii. 3; Tit. ἢ. 38. LXX.= 7%, WY, Esth. vii. 4,
viii. 1. Then ={¥, which 1 Kings v.18 ἐπίβουλος, parallel with ἀπάντημα πονηρόν.
So also 1 Sam. xxix. 4; 2 Sam. xix. 23. Cf. Xen. Anad. i. 1. 3, Τισσαφέρνης διαβάλλει
tov Κῦρον πρὸς τὸν ἀδελφόν, ὡς ἐπιβουλεύοι αὐτῷ.-.----1 Kings xi. 14, 23, 25 = Σατάν.
Then also 1 Chron. xxi. 1; Job i. 6, 7, 9, 12, ii. 1-6; Zech. iii. 1, 2 Ξε ὁ διάβολος,
who appears among the ἀγγέλοις τοῦ θεοῦ before God, opponent of the mm yoy. It is to
be rendered, not calumniator, but antagonist, accuser; cf. Zech. iii. 1, ὁ διάβολος εἱστήκει
ἐκ δεξιῶν αὐτοῦ τοῦ ἀντικεῖσθαι αὐτῷςἁ See 1 Pet. v. 8, ὁ ἀντίδικος ὑμῶν SidBoros; Rev.
xii. 10, 6 κατήγωρ τῶν ἀδελφῶν ἡμῶν. The chief of the daemons (who are his angels) is
thus designated, Matt. xxv. 41, as it would seem, in view of his relation to men over
against God; whilst in his name σατάν, σατανᾶς, he appears merely as the antagonist of
men, without respect to the relation which he thus assumes as against God; cf. the
passages where }O¥ is used of men, 1 Kings v. 18, xi. 14, 23, 25; 1 Sam. xxix. 4;
2 Sam. xix. 23. It looks, however, as though at an early period in the use of this
expression, the reference to the relationship of men over against God was withdrawn, for
we read in Num. xxii. 32, ἐξῆλθον εἰς διαβολήν cov, }o¥> “MNS? "8; so that in διάβολος,
as in ἐνδιαβάλλειν in other places, the meaning accuser, maligner, has acquired the more
general signification of antagonist, enemy (“the evil enemy”). Cf. John vi. 70, ἐξ ὑμῶν
els διάβολός ἐστιν; comp. Matt. xvi. 23; Mark viii. 33. (The pass. διαβεβλῆσθαί τινι,
πρός τινα, to be indignant at any one, cannot be referred to here because of the derivation
from the active.) In no case is there in the expression what is suggested by Chrysost.
Hom. \xvii. 6 (in Suic. Thes.), διάβολος ἀπὸ τοῦ διαβάλλειν εἴρηται, διέβαλε yap τὸν
ἄνθρωπον πρὸς τὸν θεόν, διέβαλε πάλιν τὸν θεὸν πρὸς ἄνθρωπον. A distinction between
διάβολος and σατανᾶς cannot be pointed out in the N. T. Only in Rev. xii. 9 and
xx. 2 does διάβ. appear to be used appellatively along with ὁ σατανᾶς τε ὁ κατήγωρ τῶν
ἀδελφῶν, xii. 10. This much, however, seems to be clear, that διάβολος denotes the
enemy of men, because he is the disturber of their union with God. Cf. Suid., διάβολος
διὰ τοῦτο ὡς δυνάμενος βάλλειν καὶ ἐχθροὺς ποιεῖν τοὺς φίλους. Hence the contraposition
in John viii. 44, ὑμεῖς ἐκ τοῦ πατρὸς τοῦ διαβόλου ἐστέ (cf. Matt. xiii. 38), as compared
with ver. 47, ὁ dv ἐκ τοῦ θεοῦ; 1 John iii. 10, τὰ τέκνα τοῦ θεοῦ καὶ τὰ τέκνα τοῦ δια-
βόλου. Cf. ver. 8, ὁ ποιῶν τὴν ἁμαρτίαν, ἐκ τοῦ διαβόλου ἐστίν' ὅτι ἀπ᾿’ ἀρχῆς ὁ διάβολος
ἁμαρτάνει. εἰς τοῦτο ἐφανερώθη ὁ υἱὸς τοῦ θεοῦ, ἵνα λύσῃ τὰ ἔργα τοῦ διαβόλου. The devil
appears here in possession of a power to influence man, and that, too, in opposition to
God and His influences; cf. Eph. ii. 3. The result of the devil’s activity is sin, which,
in its collective manifestations, is described as τὰ ἔργα τοῦ διαβόλου. Cf. Acts xiii. 10,

Q

bo)

KataBarro 122 Καταβολή

υἱὲ διαβόλου, ἐχθρὲ πάσης δικαιοσύνης. It is this aspect which is made everywhere
specially prominent in the N. T.; so Rev. xx. 10,6 διαβ, 6 πλανῶν αὐτούς; xii. 9, ὁ
πλανῶν τὴν οἰκουμένην ὅλην. James, in iv. 7, contrasts the ὑποτάγητε τῷ θεῷ with ἀντί-
στητε τῷ διαβόλῳ, where there must likewise be a reference to an influence exerted by
the devil on human conduct, described in the Revelation as πλανᾶν, its design being to
exchange the truth (righteousness) for a lie (sin), 2 Cor. vi 8; Rom. i. 27; Jas. v. 19;
cf. John viii. 44. In the same sense does Eph. vi. 11 speak of the μεθοδείαι τοῦ διαβόλου,
which must probably be assumed also in reference to iv. 27, μὴ δίδοτε τόπον τῷ διαβόλῳ;
cf. 2 Cor. ii. 11. Arts of seduction are meant, as in μή was... φθαρῇ τὰ νοήματὰ
ὑμῶν ἀπὸ τῆς ἁπλότητος εἰς Χριστόν, 2 Cor. xi. 3; cf. 2 Tim. ii, 25, 26, μήποτε δῷ
αὐτοῖς 6 θεὸς μετάνοιαν εἰς ἐπίγνωσιν ἀληθείας, καὶ ἀνανήψωσιν ἐκ τῆς τοῦ διαβόλου
παγίδος, ἐζωγρημένοι ὑπ᾽ αὐτοῦ εἰς τὸ ἐκείνου θέλημα, vid. Huther in loc. 1 Tim. iii. 7 (in
vi. 9, Lachm. and Tisch. omit τοῦ d:a8.).—Accordingly, the devil appears as πειράζων,
whose aim is πλανᾶν, Matt. iv. 1-11, Luke iv. 2-13, and John xiii. 2, as the one who
suggested to Judas the betrayal of Christ ;—an extremely humane view on the part of
Scripture (be it observed by the way), according to which this betrayal does not flow forth
from the man’s own nature.—The devil is the adversary of mankind, inasmuch as he puts
himself in the way of God’s saving designs regarding them, Luke viii. 12, εἶτα ἔρχεται ὁ
διάβολος καὶ αἴρει τὸν λόγον ἀπὸ τῆς καρδίας αὐτῶν, ἵνα μὴ πιστεύσαντες σωθῶσιν, cf.
2 Cor. iv. 4; Matt. xiii, 19. Only once, and in relation to the saving purposes of God,
is he directly represented as the adversary of God, Matt. xiii 39.—Cf. ὁ τοῦ κόσμου
ἄρχων, John xiv. 30, xii. 31, xvi. 11; ὁ θεὸς τοῦ αἰῶνος τούτου, 2 Cor. iv. 4.—The devil
further works also physical misery, Acts x. 38; Rev. ii. 10; οὗ ver. 13. To him is
ascribed τὸ κράτος τοῦ θανάτου, Heb. ii. 14, cf. Wisd. ii, 24, and “an authority to award
condemnation” (Hahn, neutest. Theol. p. 361); 1 Tim. iii. 6, Wa μὴ τυφωθεὶς εἰς κρίμα
ἐμπέσῃ τοῦ διαβόλου----ἶῦ would be better perhaps to say, execute a judgment, cf. 1 Cor.
v. 5; 1 Tim. i. 20.—Other designations are: σατανᾶς, ὁ movnpds, ὁ ἀντικείμενος, ὁ ὄφις ὁ
ἀρχαῖος, ὁ δράκων ὁ μέγας.

Καταβάλλω, aor. 1 pass, κατεβλήθην, Rev. xii. 10, to throw down, to hurl down,
Rev. xii. 10, where Tisch. reads ἐβλήθη; to strike down; cf. Herod. ix. 63, κατέβαλον
πολλοὺς τῶν Δακεδαιμονίων. So in 2 Cor. iv. 9, καταβαλλόμενοι GAN οὐκ ἀπολλύμενοι.
Middle, to throw oneself down; middle of interest, to lay down for oneself, e.g. τὰ σπέρματα,
θεμέλιον, the latter in Heb. vi. 1; cf. 1 Cor. iii, 10. For the image employed in Heb,
vi. 1, ef. Plat. Legg. vii. 803 A. Καταβάλλεσθαι is also frequently used by itself as=—
to make a beginning; Pind. Nem. ii. 1, γάμον καταβάλλομ᾽ ἀείδειν. Further = to establish,
Plut. Mor. 329 A, τοῦ τὴν Στωικὴν αἵρεσιν καταβαλομένου Ζήνωνος ; Diod. xii. 20, κατα-
βαλόμενος ἐξ ἀρχῆς καινὴν νομοθεσίαν. Hence:

Καταβολή, ἡ, the founding, the establishing, ¢g. Polyb. xiii. 6. 2, καταβολὴν
ἐποιεῖτο Kal θεμέλιον ὑπεβάλλετο πολυχρονίου καὶ βαρείας τυραννίδος ; 2 Mace. ii. 29.

Παραβάλλω 123 IlapaBadrw

Ἔκ καταβολῆς, from the very bottom, eg. ναυπηγεῖν, κατηγορεῖν. In this sense it is only
used in later Greek. (Otherwise = attack of fever, deposition of definite sums of money.)
We also find it =jactus seminis, generation, cf. Lucian. Amor. xix., ἡ φύσις... τοῖς
dppeow ἰδίας καταβολὰς σπερμάτων χαρισαμένη, τὸ θῆλυ δ᾽ ὥσπερ γονῆς τι δοχεῖον ἀπο-
φήνασα; Galen. de Sem. i.; Aphorism. iv.; Philo, Opif. Mund. p. 31; Μαῃρ,, αἱ κατα-
Borat τῶν σπερμάτων, but only of the male; hence Heb. xi. 11, πίστει... Σάῤῥα δύναμιν
εἰς καταβολὴν σπέρματος ἔλαβε, καὶ παρὰ καιρὸν ἡλικίας ἔτεκεν, can scarcely be interpreted
in accordance with this meaning, unless, with Baumgarten, we resort to the periphrase εἰς
τὸ δέχεσθαι σπέρμα xataBeSdnpévov—which is inconsistent both with the active κατα-
Bor and with δύναμις, followed by the final εἰς, cf. Luke v. 17, δύναμις κυρίου ἣν εἰς τὸ
ἰᾶσθαι πάντας: We must therefore understand either “establishment of progeny,” σπέρμα,
as in xi. 18, ii. 16; Gen. iv. 25, ἐξανέστησε γάρ μοι ὁ θεὸς σπέρμα ἕτερον ἀντὶ "Αβελ.
Against the interpretation that the δύναμις on Sarah’s part answers to the καταβολὴ σπέρ-
ματος on Abraham’s, εἰς being = with reference to, it is decisive (apart from the unnecessary,
and therefore to be rejected, nakedness of the expression) that the plural only, cata.
σπερμάτων, occurs with the signification jactus seminis. The Greek Fathers, indeed, take
it exclusively in the sense just rejected; but evidently feel that the expression is unusual
in such a connection, and accordingly try to justify its occurrence; cf. Theophyl. in
Bleek’s Commentary on the Hebrews, in loc.; and Chrysost., who, without hesitation,
explains it εἰς ὑποδοχήν.

In the remaining passages, always καταβολὴ κόσμου, and indeed ἀπὸ x., Matt. xiii. 35
(Tisch. omits κόσμου), xxv. 34; Luke xi. 50; Heb. iv. 3, ix. 26; Rev. xiii. 8, xvii. 8; πρὸ
«., John xvii, 24; Eph. 1, 4; 1 Pet. i 20. Not in the LXX. The expression denotes
the beginning of history in view of the future and the end. Cf. 1 Pet. 1. 20, προεγνωσ-
μένου μὲν πρὸ καταβολῆς κόσμου, φανερωθέντος δὲ ἐπ᾽ ἐσχάτων τῶν χρόνων, for in KaTa- _
βολή there always lies the relation to an intended continuation. Eph. i. 4, 1 Pet. i. 20,
treat of the plan of the salvation formed by God before history commenced; as also
Rey. xiii. 8, xvii. 8, whose realization was designed in the καταβ. τοῦ κόσμου, cf. Matt.
xxv. 34, κληρονομήσατε τὴν ἡτοιμασμένην ὑμῖν βασιλείαν ἀπὸ καταβολῆς κόσμου, and
Cremer’s treatise upon Matt. xxiv. 25, p.198. The synonym dm’ ἀρχῆς κόσμου, Matt.
xxiv. 31, is only a simple definition of time, as also ἀπ᾽ ἀρχῆς κτίσεως, Mark x. 6, xiii. 19,
2 Pet. iii. 4.

Παραβάλλω, to throw beside, to inciine; eg. Prov. v. 1, λόγοις παράβαλλε σὸν
ods; xxii. 17; Plat. Rep. vii. 531 A, παραβάλλοντες τὰ ὦτα; Prov. ii. 2, καρδίαν eis
σύνεσιν = ΠΣ), Hiphil—Intrans. = to approach, eg. εἰς τὴν πόλιν, Polyb. xii. 5. 1; εἰς
χώραν εὐδαίμονα, xxi. 8.14. So in Acts xx. 15, παρεβάλομεν εἰς Sdpov.—Metaph. = to
place beside one another, i.e. to compare; Herod. iv. 198, tis ἡ Διβύη σπουδαίη ὥστε ἢ
᾿Ασίῃ ἢ Εὐρώπῃ παραβχηθῆναι; Xen. Mem. ii. 4.5, πρὸς ποῖον κτῆμα παραβαλλόμενος
φίλος ἀγαθὸς οὐκ ἂν πολλῷ κρείττων φανείη; iv. 8. 11, παραβάχλλων τὸ ἄλλων ἦθος πρὸς

Παραβολή 124 Παραβολή

ταῦτα. So in Mark iv. 30, Received text, ἐν ποίᾳ παραβολῇ παραβάλωμεν αὐτήν ; (Lachm.
and Tisch. read ἐν τίνει αὐτὴν παραβολῇ θῶμεν;). Hence:

Παραβολή, ἡ, placing beside, comparison, eg. Plat. Phileb., ἐν τῇ παραβ. τῶν βίων,
in the comparison of different kinds of life and work; Plut. de Rat. Aud. 40 E—Then an
utterance which involves a comparison, Matt. xv. 15, in reference to ver. 14, τυφλοί εἰσιν
ὁδηγοὶ τυφλῶν. Mark iii. 23; Luke v. 36, vi. 39, xiv. 7, cf. ver. 11; a proverb, so far
as it is applied to any particular case, or gives opportunity for a comparison, eg. Luke
iv. 23, πάντως ἐρεῖτέ μοι τὴν παραβολὴν ταύτην' ᾿Ιατρὲ, θεράπευσον σεαυτόν; 1 Sam.
xxiv. 14, καθὼς λέγεται ἡ παραβολὴ ἡ ἀρχαία: ἐξ ἀνόμων ἐξελεύσεται πλημμέλεια ;
Ezek. xii. 22, 23, xviii. 2, 8. Similar is 1 Chron. vii. 20, δώσω αὐτὸν εἰς παραβολὴν καὶ
εἰς διήγημα ἐν πᾶσι τοῖς ἔθνεσιν ; Deut. xxviii. 37; Ps. xliv. 15, ἔθου ἡμᾶς εἰς παραβολὴν
ἐν τοῖς ἔθνεσιν ; Ps, Ιχῖχ. 12, ἐγενόμην αὐτοῖς εἰς παραβολήν. He at whom men (as we
say) point with the finger, becomes ἃ παραβολή, cf. Ps. xliv. 15, κίνησιν κεφαλῆς ἐν τοῖς
λαοῖς. The Heb. oun, to which παραβολή corresponds in these as in all the other passages,
also denotes originally comparison,—both a complete parable and “a single figurative
saying, a proverb, old German Beispiel, example; the last-mentioned word expresses the
essence of a proverb, which sets up a single case as the type of an entire genus,” Hupfeld
on Ps, xliv. 15. Of. Fiirst, Concord. s.v.; Delitzsch, Zur Geschichte der gud. Poesie, p. 196.
It then denotes also @ song, a poem, in which an example is set up for instruction or
mockery, Mic. ii. 4; Hab. ii 6; Jer. xxiv. 9; Wisd. v. 3, dv ἔσχομέν ποτε εἰς γέλωτα
χαὶ εἰς παραβολὴν ὀνειδισμοῦ; Tobit iii 4. A word or discourse of deeper meaning,
which becomes intelligible through application or comparison, conjoined with aivuypa,
πρόβλημα, ete., cf. Ps. xlix.5, v9, 7TH, Ps. lxxviii. 2; Prov. i. 6, NYE DvD, παραβολὴ
καὶ σκοτεινὸς λόγος. So Ezek. xxiv. 3, xvii, 2; cf. Ecclus. iii, 29, καρδία συνετοῦ Siavon-
θήσεται παραβολήν, καὶ ods ἀκροατοῦ ἐπιθυμία copod. Hence also eg. of the sayings of
Balaam, Num. xxiii. 7, 18, xxiv. ὃ, 15. Of ambiguous sayings, Ecclus. xiii. 26,
xxxviii. 33, (Elsewhere ΩΣ is also rendered by παροιμία, θρῆνος, προοίμιον, Job xxvii. 1,
xxix. 1, xiii, 12, etc.) Παραβολή serves, therefore, in the usage of the LXX., to denote
either a dictum whose significance arises either from application to or derivation from a
eoncrete case, or one whose proper meaning is not that expressed by the words, but becomes
clear only through the intended application. For examples of the latter use, see Matt.
xiii, 35, 3, 10, 13, 34, xxii. 1; Mark iv. 2, 11, 33, 34, xii. 1; Luke viii. 4,10. Christ
used this mode of speech as the appropriate form for the μυστήρια τῆς βασιλείας τῶν
οὐρανῶν (Matt. xiii, 11)—a form which conceals from the one class what it reveals to the
other, Matt. xiii 11-17, The μυστήρια τῆς βασιλείας τῶν odp, concern the kingdom of
God in its relations to man, and vice versa; accordingly, relations and incidents of the
earthly life are used for the figurative, comparative setting forth of those mysteries, The
next lower sphere serves to illustrate the higher. Here lies at once the affinity and the
difference between the parables of Christ and the parable as it occurs in the sphere of

Παραβολή 125 Παραβολή

classical Greek, where it is akin to the fable and the example. Aristot. Rhet. ii. 20, εἰσι
δ᾽ ai κοιναὶ πίστεις (means of conviction) δύο τῷ γένει, παράδευγμα καὶ ἐνθύμημα. ἡ γὰρ
γνώμη μέρος ἐνθυμήματός ἐστιν... . παραδευγμάτων δ᾽ εἴδη δύο ἕν μὲν γὰρ ἔστι παραδείγ-
ματος εἶδος τὸ λέγειν πράγματα προγεγενημένα, ἕν δὲ τὸ αὐτὸν ποιεῖν. τούτου δ᾽ ἕν μὲν
παραβολή, ἕν δὲ λόγοι, οἷον of Αἰσώπειοι καὶ Διβυκοί, The parable differs from the fable
and from the example, in that it adduces for illustration what is wont to happen,—the
example, what has happened; but the fable transfers the case in point to another and
lower sphere; and as it could not happen within that sphere, the design and meaning are
more easily discerned. Cf. Aristot. 1..., ῥάω μὲν οὖν πορίσασθαι τὰ διὰ τῶν λόγων, χρησι-
μώτερα δὲ πρὸς τὸ βουλεύσασθαι τὰ διὰ τῶν πραγμάτων; Minucian. de Argum. 731,
διαφέρουσιν ai παραβολαὶ τῶν παραδευγμάτων, ὅτι τὰ μὲν παραδείγματα ἐξ ἱστορίας λαμ-
βάνεται, αἱ παραβολαὶ δὲ ἄνευ ἱστορίας καὶ ἀορίστως ἐκ τῶν γιγνομένων.----Τπ point of
form the parables of Christ are more like fables than what were termed parables ; for in
the fable the circumstances of one sphere are transferred to another, whose own circum-
stances are indeed different ; whereas in the parable, some particular set of circumstances
or position of things, some possible event, is employed to illustrate what the speaker
wishes to explain or communicate. Cf. the example of a parable quoted by Aristotle. To
this idea of parable would answer the sayings which involve a comparison adduced above,
Matt. xiii, 18, xv. 15, xxiv. 32, etc. The parables of Christ, so styled κατ᾽ ἐξοχ., are
only detailed comparisons; cf. Luke xii. 41, xxi. 29; but form as such an independent
group. Matt. xiii. 18, 24, 31, 33, 36, 53, xxi. 33,45; Mark iv. 10, 13, vii. 17, xii. 12;
Luke viii. 9, 11, xiii. 6, xv. 3, xviii. 1, 9, xix. 11, xx. 9, 19,

In Heb. ix. 9, ἡ πρώτη σκήνη is termed a παραβολή, because it is referred to not on
its own account,—in which case either παράδευγμα or ὑπόδευγμα would have been used,—
but for the sake of its significance, seeing it has no independent worth, but only serves
(as a σκιὰ τῶν μελλόντων ἀγαθῶν, οὐκ αὐτὴ ἡ εἰκὼν τῶν πραγμάτων) in the way of com-
parison to illustrate the truth, as indeed its cultus likewise corresponded to this its
character (καθ᾽ ἣν... προσφέρονται). On the difference between παάραβ. and type, vid.
τύπος, ἀλληγορεύω.

In Heb. xi. 19, ὅθεν αὐτὸν καὶ ἐν παραβολῇ ἐκομίσατο, some explain ἐν παραβολῇ =
παραβόλως (as ἐν ἀληθείᾳ = ἀληθώς, ἐν τάχει = ταχέως), which cannot be shown to denote
anything but bold, venturesome, temerario ausu; eg. παραβόλως διδοὺς αὑτὸν εἰς τοὺς κινδύ-
vous, Polyb. iii. 17. 8; παραβόλως διεκόμισαν τοὺς dvOpas, i. 20. 14, etc.; vid. Raphel ;
Bleek on Heb. xi. 19. But even if the subst. παραβολή in the passage cited for this—
Plut. Arat. 22, διὰ πολλῶν ἑλυγμῶν καὶ παραβολῶν περαίνοντος πρὸς τὸ Telyos—denotes
bold enterprise (Pape, Wérterbuch ; Tholuck), and not synon. ἑλυγμός, deviations from the
straight cowrse, analogously to the use of the word of the ellipse (Delitzsch), the pro-
minence given to ἐν παραβολῇ as a special feature, by means of καί, would still remain
unexplained.. On the contrary, this prominence becomes intelligible if we take παραβολή
here in the sense of similitude, as in ix. 9; for then we are not merely told that Abraham

Βάπτω 120 Barrito

received Isaac back, but, as a special and chief feature of the reward of faith, that he, év
παραβολῇ, received him again. The receiving of Isaac back again is to be regarded as a
similitude, and has a special significance, to wit, as expositors maintain, so far as it isa
confirmation of the faith of Abraham, ὅτε ἐκ νεκρῶν ἐγείρειν δυνατὸς ὁ θεός ; cf. v. 35
with 1 Kings xvii. 23; 2 Kings iv. 36. Still, that this deliverance of Isaac was ὦ kind
of return from the dead, or as a pledge to Abraham that there will be a resurrection of
the dead, would be too feeble a thought side by side with the preceding description of
Abraham's faith, cf. Rom. iv. 17; and it is better to explain ἐν παραβολῇ with reference
to the expression of Abraham’s faith and Messianic hope occasioned by his reception of
Isaac back, WNT FIM, Gen. xxii. 14, and to the renewed confirmation of the Messianic
promise that was thereupon received, vv. 16-18. Herein lies the significance of the event ;
and just this, its peculiar significance, is referred to in the words, καὶ ἐν παραβολῇ ἐκομ.
(This may perhaps throw light also on John viii. 56.)

Βάππτω, to immerse; John xiii. 26; cf. Ruth ii. 14; Luke xvi. 24, βάπτειν τὸ
ἄκρον tod δακτύλου ὕδατος : cf. Iliad, v. 6, λελουμένος ὠκεανοῖο; and in Arat. 658,
858, 951, βάπτειν ὠκέανοῖο, ποταμοῖο ; elsewhere with εἰς. Vid. Bernhardy, Synt. 168 ;
Winer, xxx. 8. The gen. may be explained from the more complete expression βάπτειν
τὶ ἀπὸ τινος, Ex. xii. 22; Lev. xiv. 16; Dan, iv. 30; cf. Josh. iii. 16 =to make wet by
immersion, LXX.=5a»,— Then = to dye by dipping, Rev. xix. 13, ἱμάτιον βεβαμμένον
αἵματι ; cf. Herod. vii. 67, εἵματα βεβαμμένα ; Mosch. i. 29, τὰ γὰρ πυρὶ πάντα βέβαπται;
ef, Gen, xxxvii. 31, ἐμόλυναν τὸν χιτῶνα τῷ αἵματι --- 530. ---- ᾿Εμβάπτειν, Matt. xxvi. 23 ;
Mark xiv. 20 (John xiii, 26, Lachm.), Hence:

Βαπτέξω, aor. 1 pass. ἐβαπτίσθην, aor, 1 mid. ἐβαπτισάμην, only in Acts xxii. 16,
1 Cor. x. 2; to immerse, to submerge; often in later Greek, Plut. de Superst. 166 A,
βάπτισον σεαυτὸν εἰς θάλασσαν. LXX. once = av, 2 Kings v. 14, ἐβαπτίσατο ἐν τῷ
᾿Ιορδάνῃ. Metaphorically, eg. Plut. Galb. 21, ὀφλήμασι βεβαπτισμένος ; οἵ, Isa. xxi. 4,
ἡ ἀνομία pe βαπτίζει = nya,

The peculiar N. T. and Christian use of the word to denote dmmersion, submersion for
a religious purpose = to baptize, John i. 25, τί οὖν βαπτίζεις ; may be pretty clearly
traced back to the Levitical washings, Hebrew ym, Lev. xiv. 8, 9, xv. 5, 6, 7, 8, 10, 11,
16, 18, 21, 22, 27, xvii. 15, xv. 13, xvi. 4, 24, 28, Num. xix. 7, 19, Ex. xix. 10,
xxix. 4, xl. 12, for which Τ ΧΧ. - λούεσθαι; cf. Acts xxii. 16, βάπτισαι καὶ ἀπόλουσαι
τὰς ἁμαρτίας gov. For, according to Mark vii. 4, Luke xi. 38, Heb. ix. 10, Ecclus.
xxxiv. 10, βαπτιζόμενος ἀπὸ νεκροῦ, βαπτίζειν, appears to have been at that time the
technical term for these washings; cf. Matt. xv. 2, νίπτεσθαι, for which Mark vii. 4 has
βαπτίζεσθαι. (Out of these washings certainly arose also the baptism of proselytes,
which, according to the testimonies as to its age, cannot have suggested the New
Testament βαπτίζειν. Vid. Schneckenburger, Ueber das Alter der jtidischen Proselytentaufe,
1828; Winer, Realwért. sv. Proselyten: “Josephus, Philo, and the older Targumists

Βαπτίζω 127 Βαπτίζω

never allude to the baptism of proselytes, properly so termed,—a baptism which was
deemed as essential as circumcision,—although they had frequent opportunities of doing
so.”—Leyrer in Herzog’s Real-Encyclopaedie, xii. 242 ff.) As the terms 5a», ΠΡΌ, were
used in post-biblical Hebrew, rather than the biblical word ym, to denote these washings,
and the former had already been rendered βάπτειν by the LXX. (vid. supra), it is
intelligible enough how this use arose. Cf. 2 Kings v. 10, where ver. 14 βαπτίζειν.
Expressions like Isa. i: 16, and prophecies like Ezek. xxxvi. 25, xxxvii. 23 ff., Zech. xiii. 1,
are connected with the Levitical washings. These washings again, and the prophecies in
question, are connected with the purification which followed on and completed the act of
expiation or cleansing from sin; cf. s.v. καθαρίζω, καθαρισμός ; cf. Num. viii. 5-22; Lev.
xiii. 14; Ex. xix.14; also 1 John v. 6, οὗτός ἐστιν ὁ ἐλθὼν δι᾽ ὕδατος καὶ αἵματος «7.2.
Heb. x. 22, 23, ῥεραντισμένοι τὰς καρδίας ἀπὸ συνειδήσεως πονηρᾶς καὶ Aehovpévos τὸ σῶμα
ὕδατε καθαρῷ. This is the reason also why βαπτίζειν in itself was not a thing unknown
to the Jews, and why they did not consider it right for every one to come forward as
John the Baptist did, John i. 25. For what was unusual in John was, that he performed
the βαπτίζειν on others, hence his title ὁ βαπτιστής, whereas the law required such
lustrations to be accomplished by every one for himself. His was an act which only had
a parallel in Ley. viii. 6, and could not but call to mind the prophecies in question ;
and indeed the Rabbis testify (vid. Lightfoot, Horae Hebr. on John i. 25) that corresponding
expectations were entertained, ¢g., concerning the advent of Elias. Kimchi on Zech. ix. 6
says, “tradunt Rabbini: Elias purificabit nothos eosque restituet congregations.”

By βαπτίζειν, therefore, we must understand a washing whose design, like that of the
theocratic washings and purifications, was to purge away sin from him on whom it was
performed. For this, cf. John iii. 25 ff, where both the baptism of Jesus and that of
John are included under the idea of καθαρισμός. Hence Matt. iii. 6, ἐβαπτίζοντο...
ἐξομολογούμενοι τὰς ἁμαρτίας αὐτῶν; Mark i. 4, ἐγένετο ᾿Ιωάννης ὁ βαπτίζων ἐν τῇ ἐρήμῳ
κηρύσσων βάπτισμα μετανοίας εἰς ἄφεσιν ἁμαρτιῶν. Cf. Luke iii, 3; Acts ii 38,
βαπτισθήτω ἕκαστος ὑμῶν... εἰς ἄφεσιν ἁμαρτιῶν ; Acts xxii. 16, βαπτίσαι καὶ ἀπόλουσαι
τὰς ἁμαρτίας σου; 1 Pet. iii, 21, vid. sv. βάπτισμα. So far, therefore, there is no
difference between the baptism of John and Christian baptism, as both aim at the ἄφεσις
ap. The expression, βαπτίζω ὑμᾶς ἐν ὕδατι εἰς μετάνοιαν, Matt. 111, 11, means nothing
more than Mark i. 4, βάπτισμα μετανοίας εἰς ἄφεσιν ἁμαρτιῶν, and Acts ii. 88, Mera-
νοήσατε καὶ βαπτισθήτω 1.7.r., vid. supr. Not as though μετάνοια were to be worked by
this baptism in the place of ἄφεσις, but ἄφεσις cannot be without μετάνοια, without which
also no one can enter the kingdom of heaven; and as μετάνοια is required too of all who
come to baptism, Matt. iii. 2, 8, Acts 11, 38, it remains accordingly the distinctive charac-
teristic of those who are baptized for the remission of sins. To bring about such μετάνοια
John appeared βαπτίζων ἐν ὕδατι; and the expression in Matt, iii. 11 is selected instead
of εἰς ἄφεσιν» dp. in view, vv. 7,8. The expression implies, notwithstanding, that there
is a distinction between the baptism of John and that of the Messianic church, in which

Barrito 128 Βαπτίζω

μετάνοια is appropriated by πίστις. The baptism of John is styled, κατ᾽ é&., the βάπτισμα
μετανοίας in Mark i. 4; Luke iii. 3; Acts xiii. 24, xix. 4,--we might accordingly
designate Christian baptism βάπτισμα πίστεως ; comp. Acts xix. 4, 5, ᾿Ιωάννης μὲν ἐβάπ-
tise βάπτισμα μετανοίας, τῷ λαῷ λέγων, els τὸν ἐρχόμενον μετ᾽ αὐτὸν ἵνα πιστεύσωσι,
τοῦτ᾽ ἔστιν εἰς τὸν ᾿Ιησοῦν. ἀκούσαντες δὲ ἐβαπτίσθησαν εἰς τὸ ὄνομα τοῦ κυρίου ᾿Ιησοῦ;
Acts viii. 12,18. The difference lies, however, not in the βαπτίζειν, which was in all
cases a washing unto purification from sin, but in the temporal relation thereof to Jesus
Christ. For all depends on what is had in view at the immersion or washing, Acts xix. 3,
εἰς τί οὖν ἐβαπτίσθητε ; οἱ δὲ εἶπαν' eis τὸ ᾿Ιωάννον βάπτισμα ; ver. 5, ἐβαπτίσθησαν eis τὸ
ὄνομα τοῦ κυρίου ᾿Ιησοῦ; 1 Cor. i. 18, ἢ εἰς τὸ ὄνομα Παύλου ἐβαπτίσθητε; ver. 15, ἵνα
μή τις εἴπῃ ὅτι εἰς τὸ ἐμὸν ὄνομα ἐβαπτισθητε; x. 2, πάντες εἰς τὸν Μωῦσῆν ἐβαπτίσαντο,
on which cf. Ex. xiv. 31, S3y NYO Alma wN", What is in question is a relation into
which the candidates for baptism are to be brought; as also in the case of εἰς μετάνοιαν,
εἰς ἄφεσιν ἁμαρτιῶν, els ἐν σῶμα ἐβαπτίσθημεν, 1 Cor. xii. 13,—expressions which differ
from those previously mentioned only as the relation to a person differs from that to a
thing. Eis is invariably used in an ideal sense. That the local force of the preposition
must not be pressed, as though it were to be explained in analogy with Mark i. 9,
ἐβαπτίσθη ὑπὸ ᾿Ιωάννου eis τὸν ᾿Ιορδάνην, is plain from the expressions last adduced,
especially from 1 Cor. x. 2, πάντες εἰς τὸν Μωῦσῆν ἐβαπτίσαντο ἐν τῇ νεφέλῃ καὶ ἐν τῇ
θαλάσσῇ ; Matt. 111,11, ἐν ὕδατι εἰς μετάνοιαν. A complete explanation is thus furnished
of Rom. vi. 3, 4, ὅσοι ἐβαπτίσθημεν εἰς Χριστὸν ᾿Ιησοῦν, εἰς τὸν θάνατον αὐτοῦ ἐβαπτίσ-
θημεν᾽ συνετάφημεν οὖν αὐτῷ διὰ τοῦ βαπτίσματος εἰς τὸν θάνατον. Further conjoined
with εἰς in Matt. xxviii. 19, εἰς τὸ ὄνομα τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος ;
Gal. iii. 27, ὅσοι εἰς Χριστὸν ἐβαπτίσθητε, Χριστὸν ἐνεδύσασθε; Acts viii. 16, εἰς τὸ
ὄνομα τοῦ κυρίου ᾿Ιησοῦ. The other connections also, ἐπὶ τῷ ὀνόματι ᾿Ιησοῦ, Acts ii. 38,
ἐν τῷ dv. τοῦ κυρίου, Acts x. 48, in which the word occurs, are favourable to this explana-
tion, so far as they show that what the word was designed to indicate was, so far as εἰς
was used, the relation into which the baptized were placed; so far as ἐπί and ἐν were
used, the basis or ground on which baptism was administered. The βαπτίζεσθαι ὑπὲρ τῶν
νεκρῶν in 1 Cor. xv. 29 is an allowing oneself to be baptized on account of the dead ; ὑπέρ
assigns the motive, as often in classical and N. T. Greek, cf. Rom. xv. 8. Plat. Conviv.
208 D, ὑπὲρ ἀρετῆς ἀθανάτου καὶ τοιαύτης δόξης εὐκλεοῦς πάντες πάντα ποιοῦσιν. It is
not said that the baptism was for the advantage of the dead, but that the dead, inas-
much, namely, as they will rise again (for only in this sense can mention be made of them),
give the living occasion to be baptized; cf. Acts xvii. 32, that those who have undergone
baptism for such a reason have no hope (τί ποιήσουσιν), and have therefore been baptized
in vain (τί καὶ βαπτίζονται) if the dead do not rise at all. Βαπτίζεσθαι ὑπὲρ τῶν
νεκρῶν is parallel therefore with τί καὶ ἡμεῖς κινδυνεύομεν (ver. 30) ; ef νεκροὶ οὐκ ἐγείρονται,
vv. 29, 82.

Metaphorically used, βαπτίζειν occurs in Matt. iii, 11, Bar. ἐν mvedpate ἁγίῳ καὶ

© 0"

Βαπτίζω 129 Βαπτισμός

πυρί, opposed to ἐν ὕδατε εἰς μετάνοιαν ; cf. Luke iii. 16 ; John i. 33. That the meaning
“to wash in order to purification from sin,’ is metaphorical, and not that of “ immerse,”
is clear from the contraposition of ἐν #5. and ἐν πν., by which the two baptisms are
distinguished from each other. Both in the case of John and of the Messiah the question
was one of washing for purification from sin, which the former effected by means of water,
the latter by means of the Holy Spirit and fire; cf. Ezek. xxxvi. 25-27; Mal. iii. 2, 3;
Isa. vi. 6, 7. (It makes no material difference whether ἐν be taken locally or instru-
mentally ; it is the former, if in βαπτίζειν, with the meaning ¢o dip, we maintain the idea
of immersion ; it is the latter, if we maintain the idea of a washing or pouring over.) No
distinction is drawn between the baptism which Christ adopted from John and trans-
mitted to His disciples, and John’s own baptism; it is only said what Messiah’s work is
in relation to John’s; cf. Acts i. 5. It follows, however (comp. Acts ii. 38), that the
baptism enjoined by Christ, not pointing to something future, but to something present
(Acts xix. 4, 5), must have conjoined with the use of water the factor of which John
had opened up the prospect; in other words, that it was a baptism ἐν ὕδατι καὶ
πνεύματι, or πυρί, cf. John iii. 5.

The use of the word in Luke xii. 50, βάπτισμα δὲ ἔχω βαπτισθῆναι; Mark x. 38, 39,
τὸ βάπτισμα ὃ ἐγὼ βαπτίζομαι βαπτισθήσεσθε, was probably suggested by O. T. expressions
like Ps. lxix. 2, 3, 15, 16, xlii. 7, exxiv. 4, 5, cxliv. 7, Isa. xliii. 2, cf. Rev. xii. 15, not
by its employment in the sense “to baptize for purification from sin,” in opposition to
Mark x. 39, as Theophyl. on Matt. xx. 22, βάπτισμα ὀνομάζει τὸν θάνατον αὑτοῦ, ὡς
καθαρτικὸν ὄντα πάντων ἡμῶν, assumes.— The active and passive occur in Matt. iii. 11,
13, 14, 16, xxviii. 19; Marki. 4, 8, vi. 14, x. 38, 39, xvi. 16; Luke iii 16; Johni.
25, 26, 28, 31, 33, iii. 22, 23, 26, iv. 1, 2, x. 40; Acts ii 5, viii. 16, 36, 38, x. 47, 48,
xi. 16, xix. 3,4; Rom. vi. 3; 1 Cor. i. 13-17, xii. 13; Gal iii 27. The middle =to
let oneself be baptized, with the aor. 1 both pass. and middle (cf. Kriiger, ὃ 52, 6. 1, 4, οἵ.
Matt. iii, 13, 14; Mark x, 38, 39, xvi. 16; Luke xi. 38, for the notion that in this case
the middle is properly a medial passive, and that the verbs in question, owing to the
affinity between this meaning and that of the pass., hover between the passive and middle
aorist, Acts xxii. 16; 1 Cor. x. 2); Matt. 111, 6; Mark i. 5,9; Luke iii 7, 12, 21,
vii. 29, 30, xii. 50; John iii. 23; Acts ii. 38, 41, viii. 12, 13, xvi. 15, 33, xviii. 8,
xxii, 16; 1 Cor. x. 2 (where Lachm. reads ἐβαπτίσθησαν instead of ἐβαπτίσαντο, ---- the
middle to be explained with a regard to Ex. xiv. 31); 1 Cor. xv. 29.

Βαπτισμός, o, the washing, Mark vii, 4, 8, ποτηρίων «.7.d. (ver. 8 omitted by
Tisch. and the cod. Sin.), vide supra, βαπτίζει. Heb. ix. 10, διάφορον βαπτισμοί, as
constituents of the δικαιώματα of the O. T. law; Heb. vi. 2, βαπτισμῶν διδαχή, as ἃ
constituent of the ὁ τῆς ἀρχῆς τοῦ Χριστοῦ λόγος. Accordingly it is less probable that
the writer referred to Christian baptism in distinction from O. T. lustrations, than to the
difference and relation between Christian baptism and that of John,—a difference which

R

Βάπτισμα 130 Βαπτιστής

would often need to be discussed. Vid. John iii. 25ff.; Acts xviii, 25, xix. 3-5.
Βαπτισμός denotes the act as a fact, βάπτισμα the result of the act, and hence the former
word is suitable as a designation of the institution. Jos. Antt. xviii. 52 uses βαπτισμός of
the baptism of John. Otherwise, like βάπτισμα, βαπτιστής, βαπτιστήριον, it is used
exclusively by biblical and ecclesiastical writers.

Βάπτισμα, τό, baptism (as accomplished), ie. washing unto purification from sin.
Of the baptism of John, τὸ 8. ᾿Ιωάννου, Matt. 111. 7; Mark xi. 30; Luke vii 29, xx. 4;
Acts i. 22, xviii. 25, xix. 8 -- βάπτισμα ὃ ἐκήρυξεν ᾿Ιωάννης, Acts x. 37; ef. xiii. 24.
Designated 8. μετανοίας, Mark 1. 4; Acts xiii. 24, xix. 4; more completely, B. μεταν. εἰς
ἄφεσιν ἁμαρτιῶν, Luke iii, 8, so far as μετάνοια, being both condition and result, conferred
on it its peculiar character; vid. βαπτίζειν. Baptism wnto Christ, see Rom. vi. 4, β. eis τὸν
θάνατον Χριστοῦ ᾿Ιησοῦ, as cleansing from sin follows by virtue of the death of Christ,
cf. 1 John i. 7, τὸ αἷμα ᾿Ιησοῦ καθαρίζει ἡμᾶς ἀπὸ πάσης ἁμαρτίας; 1 Pet. i. 2, ῥαντισμὸς
αἵματος ᾿Ιησοῦ Χριστοῦ, cf. Rom. vi. 5, 6, and accordingly baptism, as a washing unto
purification from sin, stands connected with the death of Christ. Col. ii. 12, συνταφέντες
τῷ Χριστῷ ἐν τῷ βαπτίσματι, as in Rom. vi. 4, συνετάφημεν αὐτῷ διὰ τοῦ B.; Eph. iv. 5,
ἕν βάπτισμα, counted among the momenta (elements) constituting Christian fellowship.
1 Pet. iii, 12, ὃ (sc. ὑδὼρ) καὶ ὑμᾶς ἀντίτυπον viv σώξει βάπτισμα, ob σαρκὸς ἀπόθεσις
ῥύπου, ἀλλὰ συνειδήσεως ἀγαθῆς ἐπερώτημα εἰς θεόν. As the passage treats of the effect
of water in baptism (σώζει), and as βάπτισμα is generally something done éo, not by the
subject, ἐπερώτημα and ἀπόθεσις cannot denote an act of the subject, and it will not do
to explain the words, συνειδ. ay. ἐπερώτημα εἰς θεόν, either (with Hofmann and Schott) as
“the request or petition for a good conscience directed to God,” or as “ vow of a good
conscience” (gen. subj. or obj.), which is based on the transference of a Latin idiom by
the Roman jurists (ἐπερώτημα = stipulatio). ᾿Επερώτημα, in Herod. vi. 67, Thue.
iii. 538, 68 =question, may also denote the thing asked or prayed for (Matt. xvi. 1), as
αἴτημα denotes both the petition and the res petita, Luke xxiii. 24, 1 John v. 14, καύχημα,
the boast and the object thereof, 2 Cor. i. 14, Phil. ii 14, δώρημα, and other words,
Συνειδήσεως ἀγαθῆς ἐπερώτημα εἰς θεόν is that pertaining to a good conscience which has
been asked and obtained from God (not as Hofmann, Weissagung und Erfillung, ii. 234,
the requested happiness of a good conscience), that constituting a good conscience which
has been obtained by prayer. That ἐπερώτημα may be used in this sense, is evident both
from Dan. iv. 14, where NAQNY = ἐπερώτημα, what is demanded (i.e. something determined,
decree ?), and from the legal use which was suggested by the meaning “ something asked”
(vid. Briickner in de Wette in loc.). The use of ἀπόθεσις does not require us to suppose
that baptism is conceived as the act of the person baptized, but only as an act which
has been, or is being, performed on him.

Βαπτιστής, ὁ, the Baptist =o βαπτίζων, as Tisch. and cod. Sin. Mark vi. 24
(cf. ver. 14), Name given to John, suggested by the function committed to and exer-

Βαπτιστής 151 Βασιλεύς

cised by him, Matt. xxi. 25; Mark xi. 30; Luke xx. 4; John i. 33, ὁ πέμψας pe
βαπτίζειν ἐν ὕδατι; cf. ver. 25, ti οὖν βαπτίζεις, εἰ σὺ οὐκ εἶ ὁ Χριστὸς οὐδὲ ᾿Ηλίας
οὐδὲ ὁ προφήτης; Matt. iii. 1, xi. 11, 12, xiv. 2, 8, xvi. 14, xvii. 13; Mark vi. 24, 25,
viii. 28 ; Luke vii. 20, 28 (Tisch. omits), 33, ix. 19. See βαπτίζω.

Βασιλεύς, éws, ὁ, king, he who has rule over the people, from Saivw and λαός =
the German Herzog. The idea connected with the word is that of ruler, governor; whilst
τύραννος marks him as one invested with power. Plat. defin. 415 B, βασιλεὺς ἄρχων
κατὰ νόμους ἀνυπεύθυνος ; Xen. Mem. iii. 9.10, βασιλεῖς δὲ καὶ ἄρχοντας οὐ τοὺς τὰ
σκήπτρα ἔχοντας ἔφη εἶναι, οὐδὲ τοὺς ὑπὸ τῶν τυχόντων αἱρεθέντας, οὐδὲ τοὺς κλήρῳ
λάχοντας, οὐδὲ τοὺς βιασαμένους, οὐδὲ τοὺς ἐξαπατήσαντας, ἀλλὰ τοὺς ἐπισταμένους ἄρχειν.
Cf. iv. 6. 12, under βασιλεία.---1 Pet. ii. 13, ὑποτάγητε βασιλεῖ ὡς ὑπερέχοντι ; cf. 1 Tim.
ii, 2; John xix. 15, οὐκ ἔχομεν βασιλέα εἰ μὴ Καίσαρα, cf. Acts xvii. 7. Hence itis a
designation of every one in possession of a dominion, both of the Roman emperor, 1 Pet.
ii. 13, 1 Tim. ii. 2, and eg. of the tetrarchs (Luke iii. 1), Matt. ii, 1, Acts xxv. 13; of
Aretas of Arabia, 2 Cor. xi. 32—Cf. Heb. vii. 1, xi. 23, 27; Rev. i. 5, ix. 11. God is
designated μέγας βασιλεύς, Matt. v. 35, cf. Ps. xlviii, 3, as the sphere of His rule includes
all, world and time, Ps. ciii. 19; Wisd. vi. 5; cf. 1 Tim. i 17, ὁ βασιλεὺς τῶν αἰώνων ;
Tob. xiii. 6, εὐλογήσατε τὸν κύριον τῆς δικαιοσύνης καὶ ὑψώσατε τὸν βασιλέα τῶν αἰώνων,
ver. 10; cf. Heb. i. 2, xi. 3, see αἰών; 1 Tim. vi. 15, ὁ μόνος δυνάστης, ὁ βασιλεὺς τῶν
βασιλευόντων καὶ κύριος τῶν κυριευόντων ; Rev. xv. 3, 8. τῶν ἐθνῶν, cf. Ps, xlvii. 9. In
this sense God is repeatedly designated King in the O. T., Ex. xv. 18; 2 Kings xix. 15;
Jer. x. 7, 10, and frequently in the Psalms, especially Ps. xciii—xcix., where, however, it
must not be forgotten that both the revelation and the recognition of this His universal rule
are reserved for the future, Zech. xiv. 9, 16, Isa. 11. ; at present it manifests itself only
in isolated cases ; as, for example, in judgments on those who resist His plan of salvation;
ef. Rev. x. 17, εἴληφας τὴν δύναμίν cov τὴν μεγάλην καὶ éBacidevoas «tr. But espe-
cially is God a King in His relation to Israel, Deut. xxxiii. 5, 922 ΔΨ" ‘7, and that, too,
not merely as the one who rules Israel, 1 Sam. viii. 7, xii. 12, Judg. viii. 23, but so
far as His relation to Israel is a manifestation of what He is and designs to be to the
whole world, Isa. xxiv. 21-23, ii—that is, so far as He procures help and redemption, Isa.
xxxiii. 22; Ps. Ixxiv. 12; cf. Dan. vi. 26,27. He is King, in a special sense, within
the economy of redemption, Isa. xliii 15; Lev. xxv. 23, xxvi. 11, 12; Deut. vii. 6,
xiv. 2, as He who carries out His saving purpose (Ex. xv. 18, and particularly Isa.
lii. 7), and thus binds the people to Himself, makes them dependent on and subject to
Him,—nay more, thus will bring about a totally different state of the world from that
hitherto, Isa. ii.; Mic. iv. Cf. 1 Cor, xv. 24-28; Dan. ii. 35, 45.

As the Messiah, Jesus is designated βασιλεύς, and, indeed, in the first instance, 8. τῶν
᾿Ιουδαίων, Matt. ii, 2; Mark xv. 2, 9,12, 18,26; Luke xxiii. 3, 37, 38; John xviii. 39,
xix. 3,14, 15,19, 21; 68. τοῦ ᾿Ισραήλ, Mark xv. 32; Johni. 50, xii. 13; cf. Luke

Βασίλειος 132 Βασιλεία

i, 32,33; δώσει αὐτῷ κύριος ὁ θεὸς τὸν θρόνον Δαυὶδ τοῦ πατρὸς αὐτοῦ, καὶ βασιλεύσει
ἐπὶ τὸν οἶκον ᾿Ιακὼβ εἰς τοὺς αἰῶνας, καὶ τῆς βασιλείας αὐτοῦ οὐκ ἔσται τέλος. This in
connection with prophecies such as Isa. ix. 6, 7 ; Dan. vii. 14; Ezek. xxxiv. 23, xxxvii. 24;
Jer. xxxiii. 15; Zech. ix. 9; cf. Matt. xxi. 5; John xii. 15. Hence Χριστὸς βασιλεύς,
Luke xxiii. 2; ὁ ἐρχόμενος βασιλεύς, Luke xix. 38; cf. John xviii. 37, βασιλεύς εἶμι
ἐγώ; ver. 36, ἡ βασιλεία ἡ ἐμὴ οὐκ ἔστιν ἐκ τοῦ κόσμου τούτου. The Messiah is King,
as He is called and sent to carry out the redeeming purposes of God concerning His
people, and finally concerning the world; as the representative therefore of God, in
which capacity He will restore the normal relation between God and His people, or the
world, Jer. xxxiii. 15, 16; Ezek. xxxiv. 23; οὗ 1 Cor. xv. 24, εἶτα τὸ τέλος ὅταν παρα-
διδοῖ τὴν βασιλείαν τῷ θεῷ καὶ πατρὶ, ὅταν καταργήσῃ πᾶσαν ἀρχὴν «7d. Hence His
βασιλεία is not one which belongs to, or manifests itself in accordance with, the present
organism of the world; and so far as it reaches into the present (Luke xvii. 21, xi. 30),
it bears the same relation to its form in the future as the Son of man on earth bears to
the same Son καθημένῳ ἐπὶ θρόνου δόξης αὐτοῦ, who, as a matter of course, wears the title
ὁ βασιλεύς, Matt. xxv. 34, 40.—In Rev. xvii. 14, xix. 16, He is termed βασιλεὺς βασιλέων,
κύριος κυρίων, not merely to describe His power (i. 5, ὁ ἄρχων τῶν βασιλέων τῆς γῆς), but
as He who is victorious over all opposing powers; cf. Rev. xi. 17, εἴληφας τὴν δύναμίν
σου τὴν μεγάλην καὶ ἐβασίλευσας ; xvii. 12; Dan. vii. 14, ii. 35, 45; 1 Cor. xv. 25, δεῖ
yap αὐτὸν βασιλεύειν ἄχρις οὗ θῇ πάντας τοὺς ἐχθροὺς ὑπὸ τοὺς πόδας αὐτοῦ.

In Rev. i. 6, according to the majority of testimonies, we must read ἐποίησεν ἡμᾶς
βασιλείαν, ἱερεῖς τῷ θεῷ instead of βασιλεῖς x.7.r.; on the contrary, v. 10, ἐποίησας αὐτοὺς
Βασιλεῖς καὶ ἱερεῖς, according to most authorities, where Lachm., Tisch., following cod. A,
also again read βασιλείαν. Cf. Rev. xx. 4, 6, xxii. 5; Dan. vii. 27; Gen. xii. 3, xviii. 18;
Jas, i. 18.

Βασίλεεος, ov, royal, belonging to, appointed, or switable for the king, eg. θρόνος,
πορφύρα. The neuter in the sing. (Xen.) and the plural (Luke vii. 25) = royal palace.
—In 1 Pet. ii. 9, βασίλειον ἱεράτευμα, corresponding to the Hebrew 5°25 N29, Ex, xix. 6,
Here the explanation (comp. Rev. v. 10, xx. 4, 6) suggests itself readily,—* a priesthood
called to royal dominion, or clothed with royal dignity.” Nor is the meaning of the adj.
βασίλειος opposed thereto; cf. eg. Herod. i. 35, ἀνὴρ γένεος τοῦ βασιληίου. On the
other hand, however, this explanation does not correspond to the Hebrew text, which
describes Israel as the people whose King is God (compare βασιλεύς, nyo in this
sense in 1 Kings xviii. 10), and who are more precisely defined as a nation of priests,
cf. Rev, i. 6.

Bactnrea, ἡ, royal dominion; a designation both of the power (Ezra iv. 5) and the
form of government, and, especially in later writers, of the territory and the rule, the king-
ship and the kingdom. Suidas, τὸ ἀξίωμα καὶ τὸ ἔθνος βασιλευόμενον ; Xen. Mem. iv. 6. 12,
βασιλείαν δὲ καὶ τυραννίδα ἀρχὰς μὲν ἀμφοτέρας ἡγεῖτο εἶναι, διαφέρειν δὲ ἀλλήλων ἐνόμιξε,

Βασιλεία 133 Βασιλεία

τὴν μὲν γὰρ ἑκόντων τε τῶν ἀνθρώπων καὶ κατὰ νόμους τῶν πόλεων ἀρχὴν βασιλείαν
ἡγεῖτο, τὴν δὲ ἀκόντων τε καὶ μὴ κατὰ νόμους, ἀλλ᾽ ὅπως ὁ ἄρχων βούλοιτο, τυραννίδα.

(1) It is in the New Testament a designation of power, Rev. xii. 10, xvii. 18, ἡ ἔχουσα
βασιλείαν ἐπὶ τῶν βασιλέων τῆς γῆς. Also, probably, in xvii. 12, οἵτινες βασιλείον οὔπω
ἔλαβον, ἀλλ᾽ ἐξουσίαν ὡς βασιλεῖς μίαν ὥραν λαμβάνουσιν ; cf. ver. 17, δοῦναι τὴν βασι-
λείαν αὐτῶν τῷ θηρίῳ. Further, Rev. i. 9, συγκοινωνὸς ἐν τῇ θλίψει καὶ βασιλείᾳ καὶ
ὑπομονῇ ἐν Χριστῷ ᾿Ιησοῦ; ver. 6, ἐποίησεν ἡμᾶς βασιλείαν κτλ. ; cf. ν. 10, xx. 4, 6,
xxii. 5; Dan. vii. 27, As ἐγένετο ἡ βασιλεία τοῦ κόσμου τοῦ κυρίου ἡμῶν in xi. 15
must, it would seem, be explained as =“ dominion over the world,” one will be disposed
to take it in the same sense in the only other passage, Rev. xvi. 10, ἐγένετο ἡ βασιλεία
αὐτοῦ ἐσκοτισμένη, 80 that, in the Revelation, βασιλεία would always denote royal power,
or glory. It occurs, besides, in this sense in 1 Cor. xv. 24, ὅταν παραδιδοῖ τὴν βασιλείαν
τῷ θεῷ καὶ πατρί; Luke i. 33, βασιλείας αὐτοῦ οὐκ ἔσται τέλος.

(110 In the remaining passages βασιλεία denotes the sphere of rule, realm, or kingdom ;
Matt. iv. 8; Luke iv. 5, ἔδειξεν αὐτῷ πάσας τὰς βασιλείας τῆς οἰκουμένη:, τοῦ κόσμου ;
Matt. xii. 25 sq., πᾶσα βασιλεία μερισθεῖσα. .. πᾶσα πόλις κιτιλ.; οἵ. Mark iii. 24;
Luke xi. 17, 18.—Matt. xxiv. 7, ἐγερθήσεται βασιλεία ἐπὶ βασιλείαν; Mark vi. 23,
xiii. 8; Luke xix. 12, 15, xxi. 10; Acts i. 6; Mark xi, 10. In the N. T. it occurs
principally in the expression, ἡ βασιλεία τοῦ θεοῦ, for which Matthew has, except in
vi. 10, 33, xii. 28, xxi. 31, 43, always ἡ Bac. τῶν οὐρανῶν. The same also absolutely,
ἡ βασιλεία, Matt. viii. 12, xiii. 38, xxiv. 14; Luke xii. 32. It thus denotes the sphere
of God's rule, or that order of things (cf. John xviii. 36, in contrast with κόσμος) in which
the prevalence of His will, i.e. according to what was remarked under βασιλεύς, specially
the realization of His saving purpose (the fulfilment of His promises, Jas. ii. 5), becomes
manifest. Cf. Luke xvi. 16, ὁ νόμος καὶ of προφῆται μέχρι ᾿Ιωάννου" ἀπὸ τότε ἡ Bac. τ.
θεοῦ εὐαγγελίζεται (vid. εὐαγγέλιον) ; Mark xv. 48, προσδεχόμενος τὴν Bac. τ. θ.; Luke
xxiii. 51, προσεδέχετο τὴν βασιλείαν τοῦ θεοῦ; Luke xvii. 20, πότε ἔρχεται ἡ βασιλεία
τ. θεοῦ; Matt. xxv. 84, κληρονομήσατε τὴν ἡτοιμασμένην ὑμῖν βασιλείαν, κιτλ. As the
matter in hand is the realization of the saving purposes of God as proclaimed by the
prophets, we at once understand why the preaching of the Gospel commenced with the
announcement, ἤγγικεν ἡ βασιλεία τῶν οὐρανῶν, Mark i. 15; Luke x. 9,11; cf. Matt.
iii. 2, iv. 17, x. 7, to which the petition corresponds, ἐλθέτω ἡ βασιλεία σου, Matt. vi. 10 ;
Luke xi. 2; so also the proof adduced in Matt. xii. 28, εἰ δὲ ἐν πνεύματι θεοῦ ἐγὼ
ἐκβάλλω τὰ δαιμόνια, ἄρα ἔφθασεν ἐφ᾽ ὑμᾶς ἡ B. τ. O.; cf. Luke xi. 20, xxi. 31, as com-
pared with ver. 28, where Bac. τ. θ. and ἀπολύτρωσις correspond. This explains also
the emphasis laid on the distinction between the redemptive economy of the Old and New
Testaments, Matt. xi. 11; Luke vii. 28. Hence the kingdom of God formed the contents
and subject of evangelical preaching and instruction, Acts xix. 8, explained from its con-
nection with the entire course of the history of redemption or revelation, Acts xxviii. 23,
ols ἐξετίθετο διαμαρτυρόμενος τὴν βασιλείαν τοῦ θεοῦ, πείθων τε αὐτοὺς περὶ τοῦ ᾿Ιησοῦ

Βασιλεία 134 Βασιλεία

ἀπό τε τοῦ νόμου Μωσέως καὶ τῶν προφητῶν. Cf. Luke iv. 48, ὅτε καὶ ταῖς ἑτέραις
πόλεσιν εὐαγγελίσασθαί με δεῖ τὴν Bac. τ. θ., ὅτι ἐπὶ τοῦτο ἀπεστάλην. The combinations
εὐαγγελίσασθαι τὴν B. τ. θ., further, in Luke viii. 1, xvi. 16; Acts viii. 12; cf. τὸ evay-
γέλιον τῆς B. τ. θ., Mark i. 14; Matt. iv. 23, ix. 35, xxiv. 13 (edayy., the good tidings
of the fulfilled promise of salvation, correlate to ἐπαγγελία, the promise of salvation itself) ;
κηρύσσειν τὴν B. τ. θ., Luke ix. 2; Acts xx. 25, xxviii. 31; λαλεῖν περὶ τῆς B. τ. O.,
Luke ix. 11; διαγγέλλειν τὴν B. τ. θ., Luke ix. 60; λέγειν τὰ περὶ τῆς B. τ. θ., Acts i. 3,
xix. 8; τὰ μυστήρια τῆς B. τ. θ., Luke viii. 10; Mark iv. 11; Matt. xiii. 11; ver. 19, ὁ
λόγος τῆς 8. With the fact that the kingdom of God offers the realization of the divine
purpose of salvation, it is in keeping that the working of miracles by Christ and His dis-
ciples goes hand in hand with the preaching of the kingdom, Matt. xii. 28; Luke x. 9;
Matt. ix. 35; Luke ix. 2, ete.; because the connection between these miracles and salva-
tion in the kingdom of God corresponds to the connection, everywhere expressed or pre-
supposed, between sin and death in the world (cf. Cremer’s Ueber die Wunder im Zusam-
menhange der gottlichen Offenbarung, Barmen 1865). Hence the expectation of great
blessedness in the kingdom of God, Luke xiv. 15, μακάριος ὃς φάγεται ἄρτον ἐν τῇ β. τ. θ.;
οὗ xiii. 29, ἀνακλιθήσονται ἐν τῇ B. τ. θ.; Matt. viii. 11; cf. Matt. xvi. 19, δώσω σοι
τὰς κλεῖδας τῆς β. τῶν ovp.; xxiii. 14, κλείετε τὴν Bac. τῶν ovp.; xxi. 43, ἀρθήσεται ἀφ᾽
ὑμῶν ἡ B. τ. θ.

Now, inasmuch as the saving designs of God already found their realization with and
in Christ, it is said, ἡ 9. τ. 0. ἐντὸς ὑμῶν ἐστίν, Luke xvii. 21; ef. John 1. 26, μέσος
ὑμῶν στήκει, ὃν ὑμεῖς οὐκ οἴδατε; Luke xi. 20; Matt. xi. 12, xii, 28. But inasmuch as
this realization first becomes manifest when Christ's work is completed, the kingdom of
God is spoken of as yet to be revealed, with the tacit assumption that this can only be
accomplished after the appearance of Christ. Cf. Luke xix. 11, διὰ τὸ ἐγγὺς εἶναι “Iepov-
σαλὴμ αὐτὸν καὶ δοκεῖν αὐτοὺς ὅτε παραχρῆμα μέλλει ἡ β. τ. θ. ἀναφαίνεσθαι (cf. ver. 38),
So Mark ix. 1, ἕως ἂν ἴδωσιν τὴν B. τ. θ. ἐληλυθυῖαν ἐν δυνάμει; Luke ix. 27; Matt.
xvi. 28. In this sense it is future for Christ also, Luke xxii. 16,18, 30; Matt. xxvi. 29;
Mark xiv. 25; Luke xxiii. 42. It is designated the kingdom of Christ in Matt. xvi. 28 ;
comp. Mark ix. 1; Luke ix. 27; Matt. xx. 21; Luke xxii. 29, 30; comp. xvi. 18,
xxiii. 42 ; cf. Eph. v. ὅ, Bac. τοῦ Χριστοῦ καὶ θεοῦ ; 2 Tim. iv. 1,18; Heb. 1. 8,—because
it is the Messiah who executes the redeeming will of God, and with whom, accordingly,
the new order of things is necessarily connected; vid. under Sacireds.

When, therefore, Christ says, Bac. ἡ ἐμὴ οὐκ ἔστιν ἐκ τοῦ κόσμου τούτον, John
xviii. 36, His meaning is that the present order of things (κόσμος) does not set forth the
glory (vid. δόξα) and saving purpose of God; for which reason the kingdom of God is
styled in Matthew, ἡ Bac. τῶν οὐρανῶν; cf. 2 Tim. iv. 18, ῥύσεταί pe ὁ κύριος ἀπὸ παντὸς
ἔργου πονηροῦ καὶ σώσει εἰς τὴν βασιλείαν αὐτοῦ τὴν ἐπουράνιον, whereby both the natural
and moral antagonism between it and this world is expressed and emphasized (vid. οὐρανός) ;
ef. 1 Cor. xv. 50, σὰρξ καὶ αἷμα βασιλείαν τ. θ. κληρονομῆσαι οὐ δύνανται ; Luke xvii. 20,

Βασιλεία 135 Βασιλεία

οὐκ ἔρχεται ἡ β. τ. θ. μετὰ παρατηρήσεως, most strongly emphasised in John iii. 3, ἐὰν μή
τις γεννηθῇ ἄνωθεν, οὐ δύναται ἰδεῖν τὴν β. τ. θ. (see under the words, ἄνωθεν, ὕδωρ,
πνεῦμα); Matt. xviii. 3, 4, xix. 12, 14, 23, 24; Mark x. 14, 15, 23-25; Luke xviii.
16, 17, 24, 25,29; 1 Cor. vi. 9,10; Gal. v. 21; Eph. v. 5; comp. Bengel on Matt.
iv. 17, “ Regni coclorum appellatione, libris N. T. fere propria, praccidebatur spes regni
terrent, et invitabantur omnes ad coelestia.” This antithesis is particularly prominent in
the Revelation, which specially deals with the subject. Comp. the ἐβασίλευσας, xi. 17.
On the ground of this relation to the present state of the world, allusion is made to τὰ
μυστήρια τῆς Bac. τῶν ovp., Matt. xiii. 11, Luke viii. 10, or to the μυστήριον τῆς β. τ. θ.,
Mark iv. 11, concerning which it is said, ἐκείνοις τοῖς ἔξω ἐν παραβολαῖς (which see) τὰ
πάντα yiverat—Matt. xiii. 24, 31, 33, 44, 45, 47, xviii. 23, xx. 1, xxii, 2, xxv. 1; Mark
iv. 26, 30; Luke xiii. 18, 20. As the ultimate goal of the divine plan of redemption,
the 8. τ. 8. is also the goal of human life and effort, so far as they submit to be deter-
mined by the truth and revelation of God; hence Matt. vi. 33, ζητεῖτε δὲ πρῶτον τὴν β.
τ. θ.; Luke xii. 31; cf. ver. 32, εὐδόκησεν ὁ πατὴρ ὑμῶν δοῦναι ὑμῖν τὴν βασιλείαν ; cf.
1 Thess. ii. 12, τοῦ καλοῦντος ἡμᾶς εἰς τὴν ἑαυτοῦ βασιλείαν καὶ δόξαν. Hence εἰσέρ-
χεσθαι εἰς τὴν β. τ. θ. (Matt. v. 20, vii. 21, xviii. 3, xix. 23, 24; Mark ix. 47, x. 15,
23, 24, 25; Luke xviii. 24; John iii. 5; Acts xiv. 22), which corresponds to σωθῆναι
in Mark x. 26, cf. 2 Tim. iv. 18, and to ζωὴν αἰώνιον κληρονομεῖν in Mark x. 17 (so
that there is a close connection between the σωτηρία, or the ξωὴ αἰώνιος, and the Bac. τ.
6.). Κληρονομεῖν τὴν B. τ. θ.,ϑ 1 Cor. vi. 9, 10, xv. 50; Gal. v. 21; Eph. v. 5 ; Jas. 11. 5;
in the Gospels only in Matt. xxv. 34; but comp. αὐτῶν ἐστὶν ἡ B. τ. οὐρ., Matt. v. 3, 10,
xix. 14; Mark x. 14; Luke vi. 20; as also Matt. xxi. 31, of τελῶναι... . . προάγουσιν
ὑμᾶς εἰς τὴν B. τ. θ.; Mark xii. 34, od μακρὰν εἶ ἀπὸ τῆς B. τ. 0.; Luke ix. 62, εὔθετος
τῇ β. τ. 0. On the expression υἱοὶ τῆς β., Matt. viii. 12, xiii. 88, see under υἱός. The
reason why the 8. τ. θ. is represented both as present—eg. in Matt. xi. 12, xii. 28, xxi. 43 ;
Luke xvi. 16, 17, xvii. 20, 21; Rom. xiv. 17; Col. 1. 13, iv. 11; Heb. xii. 28—and
Suture—eg. in Matt. xxv. 34; Luke xxi. 31; 1 Cor. xv. 50; 2 Thess. 1. 5; 2 Tim. iv. 1—
is, that the N. T. writers everywhere view the blessings of salvation as, although attainable
now or in this world, still appertaining to another order of things, accordingly to the future,
so far as there is an antagonism between those blessings and the κόσμος οὗτος (John
xviii. 36; cf. 2 Pet. iii. 13; Heb. vi. 5), which prevents their full development; thus,
for example, John speaks of ζωή, ζωὴ αἰώνιος, as a thing not solely of the future, but pos-
sessed now beforehand. But this is not compatible with the idea that in the N. T. a
distinction is made between a kingdom of God in a spiritually moral sense and in a his-
torically teleological sense, the one belonging to the present, the other to the future. It
must be granted, even by the espousers of this view, that such a distinction is by no means
everywhere apparent (see ¢.g. Kamphausen, Gebet des Herrn, Ὁ. 59). The error of this view
arises not simply from a false adjustment of the relation of the N. T. present salvation
to the O. Τὶ future salvation, or of the N. T. salvation in the present to the N. T. future

Bacivtecia 136 Βασιλεία

salvation, but mainly from the fact that the kingdom of God is not regarded primarily as
salvation,—its fellowship is not primarily regarded as a fellowship of the saved, forming
the nucleus or foundation of a new spiritual and moral fellowship. What is called the
kingdom of God in a spiritually moral sense is, in the N. T., the beginning of the kingdom
of God in its teleological sense, in the sphere of the inner life. The future belongs to the
B. τ θ. as Bac. τῶν οὐρ. (“sic appellatur cum prospectu ad consummationem,” Bengel),
but this future is as yet made a matter of conflict by the present. The . τῶν οὐρ. was
here, ere it drew nigh, Matt. xxv. 34, κληρονομήσατε τὴν ἡτοιμασμένην ὑμῖν Bac. ἀπὸ
καταβολῆς κόσμου ; for the world was created with a view to this order of things. It
exists and is operative (1 Cor. iv. 20; Mark ix. 1), as a possession and a power, ere the
present order of things has given way to it.

As to the O. T. basis of this idea, βασιλεία τοῦ θεοῦ, being a new order of things,
owing its character to the realization or revelation of the dominion of God, is a compre-
hensive N. T. expression for the object promised and expected in the plan of salvation (cf. Acts
iii. 21), suggested, perhaps, primarily by Dan. ii. 44, but first used as term. techn. in Wisd.
x. 10; comp. Gen. xxviii. 12 ; Song of the three Children, 32. What the expression pre-
supposes may be easily learnt from prophecies like Isa. ii. xi, lii, 7; Mic. iv.; Jer. xxiii.
5 sqq., xxxiii. 14 sqq.; Ezek. xxxiv. 23 sqq.,37; Dan. ii. 44, vii. 14, as well as from
passages like Ps. xciii—xcix. These prophecies, again, are rooted (comp. Ps. xciii.—xcix.)
in the relation of God to Israel, as distinguished from other nations,—a relation according
to which God displays His royal authority in Israel by saving and redeeming ; amongst
the Gentiles, as the foes of Israel, by judgments; cf. Deut. vii. 6-8, xiv. 2; Ex. xv. 18.
There Israel is His kingdom (Ex. xix. 6; Deut. xxxiii. 5; Isa. xxxiii. 22), inasmuch as
His will, in the form of Jaw and promise, determines the life of the nation. The N. T.
expression, like αἰὼν οὗτος, μέλλων, seems to have been adopted from the language of the
schools and of the religious life of the community ; for the formula D°3¥ m7 is frequently
applied to the kingdom of Messiah, which is also sometimes called kingdom of God. © Cf.
Tholuck on Matt. v. 3; Lightfoot, Hor. Hebr. ; and Wetstein on Matt. iii. 2. Schoettgen,
Dissertatio de regno coel.—From all this it would appear that the kingdom of God is
primarily salvation, and as such is both the possession and the hope of the ἐκκλησία ; cf.
Luke xii. 32 (ποίμνιον, corresponding to ἐκκλησία, cf. 1 Pet. v. 2; Acts xx. 28), as also
Heb. xii. 28, βασιλείαν ἀσάλευτον παραλαμβάνοντες, with τὰ μέλλοντα ἀγαθά, Heb. ix. 11;
Rom. xiv. 17; 1 Cor. iv. 20. It is related, therefore, to ἐκκλησία as redemption is
related to the church of the redeemed, and in such a manner that, being encompassed and
embraced by the organism of the kingdom of God, the latter has in the former its weal
and its law. At the same time, however, the church is the sphere of the demonstration
and manifestation of the corresponding order of things—to wit, of the kingdom of heaven,
and that in accordance with the development of the ages; vid. αἰών. In no case is the
church to be regarded as “the form of manifestation” or embodiment of the kingdom of
God in any such sense,

Βασιλεύω 137 Βδελυκτός

Βασιλεύω, to be king, to rule; Matt. ii. 22; Lukei 33; 1 Tim. νἱ. 1ὅ. Of God,
Rev. xi. 15, 17, xix. 6; of Christ, 1 Cor. xv. 25, vid. under βασιλεύς : of those who
belong to Christ, Rev. v. 10, xx. 4, 6, xxii. 5; ef. Dan. vii. 27; Gen. xii. 3; Jas. i. 18,
to denote their participation in the royal glory of Christ, at whose feet all opposing powers
must lie, 1 Cor. xv. 25; Rev. xvii. 4, xix. 16; cf. 1 Cor. vi. 2; 2 Tim. ii. 12, εἰ ὑπομέ-
νομεν, καὶ συμβασιλεύσομεν. This theocratic meaning will also have to be adopted in
1 Cor. iv. 8, χωρὶς ἡμῶν ἐβασιλεύσατε, especially in view of the words that follow, καὶ
ὄφελόν ye ἐβασιλεύσατε, ἵνα καὶ ἡμεῖς σὺν ὑμῖν συμβασιλεύσωμεν ; according to which
the apostle has in his eye the goal of Christian hope (Rom. viii. 17, 2 Tim. ii. 12), which
the Corinthians in carnal pride were laying claim to beforehand. In antithesis to this is
ver. 9, ὁ θεὸς ἡμᾶς τοὺς ἀποστόλους ἐσχάτους ἀπέδειξεν, cf. Jas. i. 18; cf. Osiander, Meyer,
Burger in loc.—In Rom. v. 17, of τὴν περισσείαν τῆς χάριτος λαμβάνοντες ἐν ἕωῇ
βασιλεύσουσιν διὰ Χριστοῦ, the expression must be taken primarily in opposition to the
foregoing εἰ yap ὁ θάνατος ἐβασίλευσεν ; in contrast with the previous subjection to the
dominion of death, there now comes in the completest contrary ; cf. 1 Cor. iii. 22, εἴτε
ζωὴ εἴτε θάνατος πάντα ὑμῶν. Death is subject to them, and life serves for the demon-
stration of that which they are. They are in the same manner in possession of life, as
death was previously in possession of them. — Akin in classical Greek is the use of βασι-
λεύειν = to live as a king, in Plutarch. — Lastly, Paul uses the word in the following con-
nections, ὁ θάνατος ἐβασίλευσεν, Rom. v. 14,17; ἡ ἁμαρτία ἐβ., Rom. v. 21, vi. 12;
ἡ χάρις Bac., Rom. v. 21 (as in Plato, Rep. x. 607 A, ἡδονὴ καὶ λύπη ἐν τῇ πόλει βασι-
λεύσετον ἀντὶ νόμου ; Xen. Mem. iv. 3. 14, ἡ ψυχὴ βασιλεύει ἐν ἡμῖν), to mark them as
supreme determining powers.

Βδελύσσω. In classical Greek only the middle βδελύσσομαι, to be disgusted, to
detest, to abominate; with the acc., Rom. ii. 22, ὁ βδελυσσόμενος τὰ εἴδωλα. LXX. = ye,
Lev. xi. 11, 13; 29, Deut. vii. 26, xxiii. 8; Job ix. 31. It denotes a very high degree
of repugnance. Cf. Aristoph. Nubb. 1132, ἣν ἐγὼ μάλιστα πασῶν ἡμερῶν δέδοικα καὶ
πέφρικα καὶ βδελύττομαι. In biblical Greek used of religious and moral repugnance, see
under βδέλυγμα. The act. βδελύσσω only in Lev. xi. 43, xx. 25, 1 Mace. i. 48, in the
combination βδελύσσειν τὰς ψυχὰς ἐν τινὶ = to make abominable, detestable, to constitute
an object of religious abomination, to defile, Heb. = 72Y. Hence the perf. par. pass., Rev.
xxi. 8, δειλοὶ καὶ ἄπιστοι καὶ ἐβδελυγμένοι, those who are stained with abominations
(heathenish), cf. xvii. 4, 5, xxi. 27; 3 Mace. vi. 9, ἐπιφάνηθε τοῖς ἀπὸ ᾿Ισραὴλ γένους,
ὑπὸ δὲ ἐβδελυγμένων ἀνόμων ἐθνῶν ὑβριζομένοις. On the contrary, the same form in Job
xv. 16, ἐβδελυγμένος καὶ ἀκάθαρτος ἀνήρ, as also in Isa. xiv. 19, νεκρὸς ἐβδελυγμένος, is
the passive of βδελύσσομαι -- abominated, an abomination ; cf. ἰάθην, ἰάμαι, from idopat,
Matt. viii. 8; Mark v. 29; Isa. liii. 5.

Βδελυκτός, abominable, or abominated; Tit. i. 16, βδελυκτοὶ ὄντες καὶ ἀπειθεῖς ;
Luther, “who are an abomination to God.” Cf. Prov. xvii, 15, ὃς δίκαιον κρίνει τὸν
3

Βδέλυγμα 138 Βέβαιος

ἄδικον, ἄδικον δὲ τὸν δίκαιον, ἀκάθαρτος καὶ βδελυκτὸς παρὰ θεῷ =n. Ecelus. xli. 5,
τέκνα βδελυκτὰ γίνεται τέκνα ἁμαρτωλῶν; 2 Mace. i 27. The word does not occur in
classical Greek ; βδελυρός has another sense, and signifies shameless, disgusting ; in this
sense βδελυκτὸς is used in Philo, ii. 261. 4, γυναικῶν θιάσους βδελυκτῶν καὶ ἀκολαστῶν,
whereas it is used in patristic Greek in a religious sense, with the passive signification
above given; eg. Chrysostom, καὶ παρὰ ἀνθρώποις μισητοὺς καὶ παρὰ θεῷ βδελυκτούς.

Βδέλυγμα, τό, what is detested, abomination, only in biblical and patristic Greek,
to mark an object of the highest moral and religious repugnance. LXX.=yp¥, Deut.
xxix. 17; 2 Chron. xv. 8, ἐξέβαλε τὰ βδελύγματα ἀπὸ πάσης τῆς γῆς ᾿Ιούδα, over against
ἐνεκαίνισε τὸ θυσιαστήριον κυρίου; Jer. xiii. 27; Ezek. xi. 21; Dan. ix. 27, xi. 31,
xii. 11 ("PY elsewhere also = εἴδωλον, 1 Kings xi. 7; προσόχθισμα, Deut. vii. 26 ;
2 Kings xxiii. 13). =/¥, Lev. vii. 21, xi. 10-xiii. 20, ete. =7221A, Ex. viii. 26; Gen.
xliii, 21, xlvi. 43, βδέλυγμα γάρ ἐστιν Αἰγυπτίοις πᾶς ποιμὴν προβάτων; Prov. xi. 1, 20,
xvi. 11; 2 Chron. xxxvi. 14; Lev. xviii. 26, 27. (Also = ἀκάθαρτον, ἀκαθαρσία, Prov.
iii. 32, xxiv. 9.) Ecclus. xiii. 20, xxvii. 30, xlix. 2, Wisd. xii. 23, xiv. 11, it is said,
concerning the idols, ἐν κτίσματι θεοῦ eis βδέλυγμα ἐγενήθησαν. Everything that loosens
the connection of man with God is an object of the highest religious detestation, βδέλυγμα ;
hence also, in general, sinful actions and sinful men, so that the frequent connection or
interchange of 88. with ἀκαθαρσία, ἀκάθαρτος (g.v.), is well accounted for; ef. Prov.
iii. 32, vi. 16, xxiv. 9; Jer. xiii. 27. Especially, however, is it used as term. techn. for
everything in which—answering to the highest religious detestation—the greatest
estrangement from God manifests itself. Hence unclean beasts and the eating thereof is
designated βδέλυγμα, cf. Lev. xi, Deut. xiv. 3, for therein was manifested the difference
between the Gentiles and Israel as united with God. Then it denotes idols; in general
κατ᾽ é&., all forms of heathenism. Cf. Deut. xxix. 17; 2 Chron. xv. 8; Isa. ii. 8, 20;
Lev. xxviii. 27, etc., as also the combinations of ἀκαθαρσία, πορνεία, and βδελ., Rev.
xvii. 4, 5.—This must be kept in mind in all the N. T. passages. It denotes the
greatest repugnance on the part of God in Luke xvi. 15, τὸ ἐν ἀνθρώποις ὑψηλὸν βδέ-
λυγμα ἐνώπιον tod θεοῦ; heathenish character in Rev. xvii. 4, 5, xxi. 27, πᾶν κοινὸν
καὶ ὁ ποιῶν βδέλυγμα καὶ ψεῦδος, with reference to the semblance of Christianity (world-
liness). Only in this moral religious sense, therefore, and not in that of physical disgust,
can βδέλυγμα ἐρημώσεως, Matt. xxiv. 15, Mark xiii. 14 (comp. Dan. ix. 27, xi. 31,
xii. 11; 1 Macc. 1. 54 ff.; Matt. xxiii. 38), be understood as designative of a manifesta-
tion of the highest opposition to God (Antichrist), cf. Cremer on Matt. xxiv. 25, p. 59 ff.

BéBatos, a, ov, in Attic Greek usually ὁ, ἡ (from βαίνω) = firm, eg. of firm land,
terra firma. Figuratively, synonymous with ἀληθής, ἀσφαλής, πιστός, fined, sure, certain.
Βέβαιος denotes what we can move or act upon ; erepeds,—from ora, tornut,—what is or
stands fast, firm, hard ; thus στερεαὶ πύλαι = fast or fixed gates; βέβαιοι πύλαι (Thucyd.
iv. 67) = sure gates, gates guaranteeing safety. Thucyd. iii, 23, κρύσταλλός τε γὰρ ἐπε-

Βέβαιος 189 Βεβαιόω

πήγει οὐ βέβαιος ἐν αὐτῇ (sc. τῇ τάφρῳ) ὥστ᾽ ἐπελθεῖν. Hence figuratively = wpon which
one may build and rely or trust. Plato, Legg. ii. 653 A, ἀληθεῖς δόξας βεβαίους, where
βέβαιος denotes the worth of the ἀληθ.; Tim. 49 B, πιστῷ καὶ βεβαίῳ χρήσασθαι λόγῳ ;
37 B, δόξαι καὶ πίστεις γίγνονται βέβαιοι καὶ ἀληθεῖς. With εἰρήνη (Xenophon, Isocrates),
φιλία (Xen. Plato), and other words. Not unfrequently of persons likewise = reliable,
trusty, constant, eg. φίλος. Thucyd. v. 43, οὐ βεβαίους φάσκων εἶναι Λακεδαιμονίους,
untrustworthy, inconstant. Comp. Wisd. vii. 23, [ἔστε ἐν τῇ σοφίᾳ] πνεῦμα... φιλάνθρω-
mov, βέβαιον, ἀσφαλές; 3 Mace. vii. 7, τήν τε τοῦ φίλου ἣν ἔχουσι πρὸς ἡμᾶς βεβαίαν...
εὔνοιαν; v. 31, βεβαίαν πίστιν. Not in the LXX. In the Ν. T. not of persons, but in
other ways as in classical Greek, and indeed (1) objectively, Heb. vi. 19, ἣν (se. ἐλπίδα)
ὡς ἄγκυραν ἔχομεν τῆς ψυχῆς ἀσφαλῆ te καὶ βαβαίαν, where ἀσφαλής and βέβαιος are
negative and positive expressions of the same thing, of that which does not fail nor waver,
that which is immoveable, and upon which one may rely. Heb. ii. 2, λόγος, as in 2 Pet.
1, 19; cf. Plato, Phaed. 90 OC, λόγος βέβαιος καὶ ἀληθής. Rom. iv. 16, ἐπαγγελία. Heb.
ix. 17, διαθήκη ἐπὶ νεκροῖς βεβαία; cf. Gal. iii, 15, κεκυρωμένη διαθ. 2 Pet. i. 10, βεβαίαν
ὑμῶν τὴν κλῆσιν καὶ ἐκλογὴν ποιεῖσθαι. (2) Subjectively, 2 Cor. 1. 7, ἐλπίς ; Heb.
iii. 6, παῤῥησία; iii. 14, ἐάνπερ τὴν ἀρχὴν τῆς ὑποστάσεως μέχρι τέλους βεβαίαν κατά-
σχωμεν.

Βεβαιεόω, to make firm or reliable, so as to warrant security and inspire confidence,
to strengthen, eg. τὴν ἀρχὴν, βασιλείαν, to make true, to fulfil ; eg. Xen. Cyrop. viii. 8. 2,
εἴτε ὅρκους ὀμόσαιεν, ἠμπέδουν, εἴτε δεξιὰς δοῖεν, ἐβεβαίουν. Polyb. iii. 3, βεβαιώσειν ἡμῖν
πέπεισμαι τὰς ἐπαγγελίας. So Rom. xv. 8, εἰς τὸ βεβαιῶσαι τὰς ἐπαγγελίας τῶν πατέρων.
Comp. Xen. Anab. vii. 6. 17, ἀπαιτήσει με δικαίως, ἐὰν μὴ βεβαιῶ τὴν πράξιν αὐτῷ ἐφ᾽
ἣ ἐδωροδοκουν. In this connection it signifies to fulfil, in others again to confirm, to make
a thing firm so that it holds, eg. τοὺς νόμους, leges sancire. Plato, Crit. 53 B, βεβαιώσεις
τοῖς δικάσταις τὴν δόξαν. Phileb. 14 OC, τοῦτον τοίνυν τὸν λόγον ἔτι μᾶλλον δι’ ὁμολογίας
βεβαιωθεσώμα. So Mark xvi. 20, τὸν λόγον βεβαιοῦντος διὰ τῶν ἐπακολουθούντων
σημείων ; Heb. ii. 8, ὑπὸ τῶν ἀκουσάντων εἰς ἡμᾶς ἐβεβαιώθη ; 1 Cor. i. 6, τὸ μαρτύριον τοῦ
Χριστοῦ ἐβεβαιώθη ἐν ἡμῖν. While the combination of βέβαιος with a personal subject,
so usual in classical Greek, does not occur in the N.T., the union of βεβαιοῦν with a per-
sonal object, hardly known in classical Greek,—certainly not at all in the manner of the N. T.,
—is distinctive of the N.T. When it is said in Thucyd. vi. 34, és τοὺς Σικέλους πέμπον-
τες τοὺς μὲν μᾶλλον βεβαιωσώμεθα, this corresponds simply with the import of the
adjective with personal subject, Schol. βεβαίους φίλους ποιήσωμεν. The N.T. βεβαιοῦν
with personal object does not refer to the character or bearing of the object; it signifies a
confirming of the person’s state of salvation, preservation in a state of grace, synonymous
with ornpivew, 1 Thess. iii, 13; 1 Pet. v. 10. It does not modify the meaning of the verb,
but it uses it of persons in the same manner as it is said, βεβαιοῦν τὴν ἀρχήν, βασιλείαν.
1 Cor, i. 8, ὃς καὶ βεβαιώσαι ὑμᾶς ἕως τέλος ἀνεγκλήτους ἐν τῇ ἡμέρᾳ x.7.r., comp. Col,

Βεβαιόω 140 Βέβηλος

i. 8; Rom. viii. 838. ---- 2 Cor. i. 21, ὁ δὲ βεβαιῶν ἡμᾶς σὺν ὑμῖν εἰς Χριστὸν καὶ χρίσας
ἡμᾶς ὁ θεός, comp. ver. 20, where the objective fulfilment and confirmation of the promises
in Christ is spoken of, so that βεβ. ἡμᾶς εἰς Χριστόν denotes the corresponding work of
God upon the subject ; He confirms us in Christ, so that we become ever more assured and
certain of Him; see also ver. 22. Eph. iv. 14,15; 2 Thess. ii. 2; therefore = to con-
firm in believing possession of salvation, 1.6. in the faith, see Col. ii. 7, βεβαιούμενοι ἐν τῇ
πίστει, if we do not read, with Lachm. Tisch., τῇ πίστει = διὰ τῆς πίστ. (Theophylact), so
that βεβαιοῦσθαι would be an independent expression; comp. Heb. xiii. 9, καλὸν yap
χάριτι βεβαιοῦσθαι τὴν καρδίαν = to become fined, asswred, i.e. of one’s cause or matter, to
become certain of Christ (in faith), cf. Eph. iv. 14, κλυδωνιζόμενοι καὶ περιφερόμενοι παντὶ
ἀνέμῳ τῆς διδασκαλίας. This combination of βεβαιοῦν with a personal object was anti-
cipated by the LXX. Ps. xli. 13, ἐβεβαίωσάς pe ἐνώπιόν σου εἰς τὸν αἰῶνα = 2%" in the
Hiphil. See Ps. cxix. 28, ἐνύσταξεν (neba) ἡ ψυχή μου ἀπὸ ἀκηδίας, βεβαίωσόν pe ἐν τοῖς
λόγοις cov. The middle, which is usual in classical Greek, does not occur in biblical
Greek.

Βεβαίωσις, ews, ἡ, establishing, confirmation, corroboration, δόξης (Plato), γνώμης
(Thucyd.). Thucyd. iv. 87, οὐκ ἂν μείζω πρὸς τοῖς ὅρκοις βεβαίωσιν λάβοιτε. Wisd.
vi. 20, προσοχὴ δὲ νόμων βεβαίωσις ἀφθαρσίας. In the N. T. Heb. vi. 16, πάσης αὐτοῖς
ἀντιλογίας πέρας εἰς βεβαίωσιν ὁ ὅρκος. Phil. i. 7, ἐν τῇ ἀπολογίᾳ καὶ βεβαιώσει τοῦ
evayy. Frequently in Philo, see Delitzsch on Heb. vi. 16.

Διαβεβαιόομαι, deponent, firmly to assure (Plut. Polyb. Diod. Dion. Hal., once
also in Demosth.). 1 Tim. i. 7, μὴ voodvtes... περὶ τίνων διαβεβαιοῦνται. Tit. iii. 8,
περὶ τούτων βούλομαί σε διαβεβαιοῦσθαι. Plut. Fab. 14, διαβεβαιούμενος περὶ τῶν
πραγμάτων.

Βέβηλος, ov (equiv. to βατός), related to βηλός, threshold, literally, trodden = acces-
sible; and indeed mostly, in a religious sense, of things that have not been withdrawn
by consecration from general use; that are open to all indiscriminately, χωρίον βέβηλον,
opposed to ἱερόν, ὅσιον ; Thue. iv. 97, ὅσα ἄνθρωποι ἐν βεβήλῳ δρῶσιν, opposed to ἱερά ;
Eurip. Heraclid. 404, βέβηλα λόγια, the opposite of κεκρυμμένα; Plut. Brut. 20, τὸν
νεκρὸν ἐπιθέντες ἐν μέσῳ πολλῶν μὲν ἱερῶν πολλῶν δ᾽ ἀσύλων καὶ ἀβεβήλων τόκων
καθηγίζον. Of τηθὴ -- uninitiated, ἀμύητος ; Hesych. βέβηλον" τὸ μὴ ἱερὸν καὶ ἄθεον.
βέβηλος" ἀνίερος, ἀμύητος. Later also=unholy, impure (cf. the German gemein in its
ethical sense), syn. κοινός, Theodoret on Isa. Ixvi., βέβηλόν ἐστι τὸ μὴ ἅγιον, τουτέστι τὸ
κοινόν. So especially in Philo, eg. ἐπιθυμία βέβηλος καὶ ἀκάθαρτος καὶ ἀνίερος οὖσα, in
connection with the usage of the LXX., who employ βέβ. to translate bh, Lev. x. 10, the
opposite of ἅγιος, syn. ἀκάθαρτος ; 1 Sam. xxi. 4, ἄρτοι βέβηλοι, for general use, not
ἅγιοι; Ezek. xxii, 26, xliv. 23. βέβηλος had not originally a moral meaning, but the
natural antagonism between the profane and the holy or divine grew into a moral
antagonism, see under ἅγιος; cf. Ezek. xxii. 26, of ἱερεῖς αὐτῆς ἠθέτησαν νόμον μου Kar

τὸν. --Ὸ-Ὸ-----.

Βέβηλος 141 Βιάζω

ἐβεβήλουν τὰ ἅγιά pour ἀνὰ μέσον ἁγίου καὶ βεβήλου οὐ διέστελλον . . . καὶ ἐβεβηλούμην
ἐν μέσω αὐτῶν. Hence βεβηλόω, to profane, desecrate, violate, Lev. xxii. 15, xix. 29;
βεβηχωμένος, violated ; of a woman, in Lev. xxi. 7, 14=990, which in Ezek. xxi. 25 =
βέβηλος, one who has forfeited his divine, sacred character (connected with ἄνομος).
Accordingly βέβηλον is that which lacks all relationship or affinity to God. In the LXX.
it is the only word for Sh, whereas in the N. T. 5h has two equivalents, βέβηλος and
κοινός ; indeed, we find κοινός used where ritual or theocratic uncleanness is meant, and
where classical usage would lead us to expect βέβηλος; cf. Mark vii. 2, κοιναῖς χερσίν,
with 2 Mace. v. 16, βεβήλοις χερσίν; cf. βεβηλόω, Acts xxiv. 6, with xxi. 28. On the
other hand, βέβηλος is used where reference is made to the general moral-religious
character, the moral-religious worth. So βέβηλοι κενοφωνίαι, empty babblings, such as
lack all affinity to God, all sanction, 1 Tim. vi. 20; 2 Tim. ii, 16 (Luther, unspiritual—
ungeistlich) ; 1 Tim. iv. 7, βέβηλοι καὶ ypawders μύθοι. Of persons, 1 Tim. i. 9, ἀνόσιοι
καὶ βέβηλοι, both designations of the same character, that is, of the lack of piety (vid.
ὅσιος) ; cf. the other adjectives used in pairs for the purpose of strengthening in each case
the same idea. In this sense it is a specially select designation of Esau, Heb. xii. 16,
μή τις πόρνος ἢ βέβηλος ὡς ’Haad, ὃς ἀντὶ βρώσεως μιᾶς ἀπέδετο τὰ πρωτοτόκια ἑαυτοῦ.

Β εβηλόω, to desecrate; Matt. xii. 5,70 σάββατον B.; Acts xxiv. 6,70 ἱερὸν ἐπείρασε
βεβηλῶσαι, denoting the same act as xxi. 28, κεκοίνωκεν τὸ ἅγιον τόπον τοῦτον, the latter
addressed to Israelites, the former to Felix. See above, under βέβηλος.

Βιάξω, to overpower, to compel; in the N. T. only in Matt. xi. 12; Luke xvi. 16.
Only in Homer and in very late Greek does the active occur; usually the word is used
as the middle deponent, βιάζομαι. Yet it also is found not very unfrequently as passive
in Thucydides, Demosthenes, Philo, so that it would not be strange if the word were
taken as a passive in Matt. xi. 12, ἡ βασιλεία τῶν οὐρανῶν βιάζεται; Thue. i. 77,
ἀδικούμενοι δὲ of ἄνθρωποι μᾶλλον ὀργίζονται ἢ βιαζόμενοι; Dem. p. 508, ὅπως μὴ
βιασθῆτε ἁμαρτάνειν. In favour of the passive rendering in Matt. xi. 12, is the following
context there, xal βιασταὶ ἁρπάζουσιν αὐτήν, for βιάζειν or βιάζεσθαι and ἁρπάζειν are
synonyms. Cf. Plut. Hrotic. 755 D, οἴει yap ἁρπαγὴν yeyovévar καὶ βιασμόν, οὐκ
ἀπολόγημα καὶ στρατήγημα τοῦ νεανίσκου νοῦν ἔχοντος, ὅτι τὰς τῶν ἐραστῶν ἀγκάλας
διαφυγὼν ἐξηυτομόληκεν εἰς χεῖρας καλῆς καὶ πλουσίας γυναικός. Against this it is not
decisive that the word in the parallel passage, Luke xvi. 16, πᾶς εἰς αὐτὴν βιάζεται, is
used as a deponent middle, seeing that one and the same writer, Thucydides, uses it
promiscuously as deponent and as passive. It can be shown, moreover, that the word
must in Matthew be taken as passive. Taken as deponent, it would be utterly without
sense, because βιάξεσθαι without an object or something equivalent thereto, such as
πρόσω, εἴσω, neither is nor can be used; it is not an independent, self-contained concep-
tion such as = to exercise force, forcibly to step forward. At least our passage would be
the only authority for such a rendering. Consequently the rendering, “advances with

Βιάζω 142 Βιάξω

power, with violence, presses forcibly on” (comp. John xviii. 86 !—the idea of violence
cannot be separated from βιάζεσθαι), is as impossible as the other, which takes βιάζεσθαι
as a strengthened synonym for the expression peculiar to Luke, ἀπὸ τότε ἡ βασιλεία τοῦ
θεοῦ εὐαγγελίζεται, analogous to the use of βιάξεσθαι, as=to persuade, to constrain to, to
oblige, Gen. xxxiii. 12, καὶ ἐβιάσατο αὐτόν, Judg. xix. 7, ἐβιάσατο αὐτὸν 6 γαμβρὸς
αὐτοῦ, as it likewise occurs in the classics, Eurip. Alc. 1116, ἄναξ, βιάζει μ᾽ οὐ θέλοντα
ὁρᾶν τάδε, where it must not be forgotten that βιάζεσθαι, even in these connections,
is somewhat different from a merely strengthened πείθειν, indeed the reverse, strictly
speaking, of πείθειν, Plut. Hrotic. 773 D, ἐπειδὴ πείθειν ἀδύνατος ἦν, ἐπεχείρει βιάσ-
αἀσθαι «.7.., so that it implies at least an οὐ θέλειν, a resisting, apart from the fact
that even in this connection it cannot be without an object or some equivalent clause.
And if the attempt be made to paraphrase the object by the analogy of Luke xvi. 16,
ἡ Bac. τ. οὐρ. βιάζεται πάντας, and then compare therewith the course of the gospel history,
and specially the profoundly mournful καὶ οὐκ ἠθελήσατε of Matt. xxiii. 37, one is
impressed with the conviction that no unhappier explanation of this much disputed
passage could be suggested.

If it be established that βιάζεσθαι in Matt. xi. 12 is to be taken as passive, and in
Luke xvi. 16 as deponent middle, the question further arises, whether it is to be taken in
a good or in a bad sense. Against the former the ἁρπάζειν in Matthew does not of itself
militate, because this word may, as often in Xen. and Plutarch, denote generally an act
of rashly seizing, ¢.g. τὰ ὅπλα ἁρπάξειν, quickly to seize weapons; τὸ ὄρος, quickly to occupy
the mountain, τὸν καιρόν, to seize the opportunity. In this case the πᾶς eis αὐτὴν βιαξ. in
Luke would correspond with the βιασταὶ ἁρπάξουσιν αὐτήν in Matthew, and we might
compare Thue. vii. 69, εὐθὺς ἔπλεον πρὸς τὸ ζεῦγμα (closing) τοῦ λιμένος καὶ Tov παραλειφ-
θέντα διεκπλοῦν βουλόμενοι βιάσασθαι ἐς τὸ ἔξω. It would still be questionable, how-
ever, if the force was not directed against the kingdom of heaven itself, where the
barrier was which made the entrance difficult. Meanwhile even this explanation proves
untenable if we have once for all established it as a settled point that βιάζεσθαι in
Matthew is to be taken as passive. For the passive βιάζεσθαι occurs only in the bad
sense of a hostile overpowering subjugation or violence. So Thuc. i 2. 1, iv. 10. 3, ἢν
καὶ ὑφ᾽ ἡμῶν βιάζεται, he should be thrown by us (Kriiger) ; vii. 84. 1, viii. 27. 3; so even
i. 77. 3, where in contrast with ἀδικεῖσθαι we read, ἀδικούμενοί τε, ὡς ἔοικεν, of ἄνθρωποι
μᾶλλον ὀργίζονται ἢ βιαζόμενοι: τὸ μὲν yap ἀπὸ τοῦ ἴσου δοκεῖ πλεονεκτεῖσθαι, τὸ δ᾽ ἀπὸ
τοῦ κρείσσονος καταναγκάξεσθαι, ὑπὸ γοῦν τοῦ Μήδου δεινότερα τούτων πάσχοντες ἠνεί-
xovto ἡ δὲ ἡμετέρα ἀρχή χαλεπὴ δοκεῖ εἶναι. Hence it can denote here only a repelling
(or some other forcible treatment of the kingdom of God in its representatives, Luke
xvii. 21 ?), and the two propositions in Matthew answer completely to the statement in
Matt. xxiii 13; the kingdom of God is repelled, and its enemies spoil it, 6. those
to whom it belongs, for whom it exists. To this interpretation of βιάζεται in Matthew
βιασταί also urges us,—a word unknown in classical Greek, but which, after the analogy

Βιάξω 148 Βούλομαι

of βιασμός, βιαστός, and in its connection with ἁρπάξειν (cf. Plut. 1.0.), is most naturally
to be taken in a bad sense. Thus Luke’s expression, πᾶς εἰς αὐτὴν Budferas, is to be
compared with Josephus, Antt. iv. 6. 5, ὥστε μὴ ταῦθ᾽ ἅπερ ὑπαγορεύει τὸ θεῖον λέγειν,
βιάξεσθαι δὲ τὴν ἐκείνου βούλησιν, to struggle against God's will. The preceding sentence
in Luke, ἀπὸ τότε ἡ Bac. τ. 0. εὐαγγελίζεται, corresponds then to Matt. xi 11. Thus,
linguistically, that explanation alone can be justified which by the espousers of other
interpretations is pronounced (not perhaps in good earnest) practically inappropriate to
a connection wherein Christ, with forcible and at last even decisive earnestness, denounces
the bearing of Israel in its totality—the few exceptions of the disciples not being taken
into account—towards John and towards Himself; independently of the fact that the
other explanation, which takes βιάξ. in a good sense, affords a meaning which does not
harmonize with the tenor of the gospel history and doctrine; cf. Luke xviii. 26,27. It
is interesting to observe that those Greek fathers who take βιάξεσθαι in this good sense,
and whose linguistic authority one would avail oneself of, refer to the ascetic practices of
watching, fasting, etc., whereby the kingdom of heaven is to be won!

Βούλομαι, ἐβουλόμην, ἐβουλήθην, as Lachm. and Tisch. read everywhere in the
N. T., instead of the Attic augmentation ἠβουλόμην, ἠβουλήθην (Received text, 2 John 12).
The Attic form of the second perfect, βούλει, instead of BotAy, has kept its place in Luke
xxii. 42; cf. Buttmann, 103, iii. 3, newtestam. Gr. p. 37 = to will, wollen, with which it is
etymologically connected, as also with the German wdéhlen. A synonym with θέλειν, from
which it is not so to be distinguished that βούλομαι denotes the unconscious, θέλειν the
conscious willing, or as impulse is from purpose (Buttmann, Déderlein), On the contrary,
compare Plato, Gorg. 509 E, μηδένα βουλόμενον ἀδικεῖν, GAN ἄκοντας... ἀδικεῖν. Legg.
ix. 862 A, μὴ βουλόμενος, ἀλλ᾽ ἄκων, ἀπιᾷ the meaning of βουλή. The converse also is not
true (Ammon.), comp. Dem. Phil. i. 9, προσήκει προθύμως ἐθέλειν ἀκούειν τῶν βουλομένων
συμβουλεύειν. Plato, Polit. 299 E, 6 γ᾽ ἐθέλων καὶ ἑκὼν ἐν τοιούτοις ἄρχειν. Both words
are, upon the whole, used synonymously ; both denote a conscious willing, as is clear from
the examples above given. Cf. also Plut. de trang. an. 13, τί οὖν θαυμαστόν εἰ πλείονες
εἰσὶν οἱ λούεσθαι θέλοντες τῶν ἀλειφεσθαι βουλομένων, where form and euphony occasion
the change of word. Plato, Gorg. 461 A, τὸν ῥητορικόν ἀδύνατον εἶναι ἐθέλειν ἀδικεῖν.
Acts xvii. 20, βουλόμεθα οὖν γνῶναι τί ἂν θέλοι ταῦτα εἶναι. The observation, however,
is correct (Schenkl), that βούλομαι denotes a conception of wider range than ἐθέλω, which
specially denotes the active resolution, the will urging on to action; βούλεσθαι, perhaps
=to have in thought, to intend; θέλειν, to be determined, akin to the Sanscrit dhar,
sustinere (Curtius, 655). Cf. 71. xxi. 177, τρὶς δὲ μεθῆκε βίης" τὸ δὲ τέτρατον ἤθελε θυμῷ
ἄξαι ἐπυγνάμψας δόρυ κιτιλ. Thus in Rom. vii. 15, βούλεσθαι would be quite inappro-
priate; compare there the contrast between θέλειν and μισεῖν, οὐγὰς ὁ θέλω πράσσω, ἀλλ᾽
ὃ μισῶ τοῦτο ποιῶ, Ver. 16,6 οὐ θέλω τοῦτο rod. On the other hand, ὃ βούλομαι
would denote an object of whim or inclination rather than of will. Cf. Acts xviii. 15,

Βούλομαι 144 Βούλομαι

κριτὴς ἐγὼ τούτων οὐ βούλομαι εἶναι. Plato, Conv. 199 Ἐ, ἵνα μᾶλλον καταμώθῃς ὃ
βούλομαι, what I think. Though it is often possible to interchange the words, this is
always inadmissible where the greater force of the expression requires θέλειν ; comp. eg.
Matt. ii. 18, οὐκ ἤθελε παρακληθῆναι. Compare also the careful choice of the words in
Matt. i.19, μὴ θέλων αὐτὴν δευγματίσαι, ἐβουλήθη λάθρα ἀπολῦσαι αὐτήν ; cf. ver. 20,
ταῦτα δὲ ἐνθυμηθέντος, whereas with ἐθέλειν, προθυμεῖσθαι would rather be joined; cf.
Dem. 1. Thus for the Hebrew /'D9 we find the expression, peculiar to biblical Greek,
θέλειν ἐν τινὶ and βούλεσθαι ἐν τινὶ, the latter, however, by far the rarer. This distinction
in the force of the two words appears most strikingly in some peculiarities of classical
Greek. ©édew occurs with the signification to will, to dare; βούλομαι, not. Xen. Cyrop.
iii. 1. 23, παιόμενοι ὅμως ἐθέλουσιν καὶ πάλιν μάχεσθαι τοῖς αὐτοῖς. Jerome i. 14, οὐδεὶς
ἐθέλει τυράννου κατ᾽ ὀφθαλμοὺς κατηγορεῖν. While βούλεσθαι is weaker than αἱρεῖν,
perhaps - cupere, θέλειν stands much nearer to αἱρεῖν, and signifies a being firmly resolved.
Cf. Plato, Legg. 733A, ἡδονὴν βουλόμεθα ἡμῖν εἶναι, λύπην δὲ οὔθ᾽ αἱροῦμεθα οὔτε
βουλόμεθα. Legg. i. 630 Β, διαβάντες δ᾽ εὖ καὶ μαχόμενοι ἐθέλοντες ἀποθνήσκειν ἐν τῷ
πολέμῳ. Conv. 179 Β, καὶ μὴν ὑπεραποθνήσκειν γε μόνοι ἐθέλουσιν οἱ ἐρῶντες. Θέλειν
occurs with the signification to direct ; βούλεσθαι, not; eg. Thue. ii. 89. 8, ἡσσωμένων
ἀνδρῶν οὐκ ἐθέλουσιν of γνῶμαι πρὸς τοὺς αὐτοὺς κινδύνους ἱμοῖαι εἶναι; Herod. i. 74. 3,
ἄνευ γὰρ ἀναγκαίης ἰσχυρῆς συμβάσεις ἰσχυραὶ οὐκ ἐθέλουσι συμμένειν ; vii. 50. 2, τοῖσι
τοίνυν βουλομένοισι ποιέειν ὡς τὸ ἐπὶ πᾶν φιλέει γίγνεσθαι τὰ κερδέα, τοῖσι δὲ ἐπιλε-
γομένοισί τε πάντα ὀκνεῦσι οὐ μάλα ἐθέλει. Βούλεσθαι, on the other hand, occurs with
the signification to wish rather, with and without μᾶλλον in Homer and the Attic writers ;
θέλειν, not. From all this it is evident that βούλεσθαι denotes quite generally the tendency
of the will, ἐθέλειν the impulse of the will, so that βούλεσθαι differs from θέλειν as
passive affection from active impulse; βούλομαι can always be rendered by θέλειν, but
θέλειν cannot always be expressed by βούλεσθαι.

In N. Τὶ Greek βούλεσθαι occurs far more rarely than θέλειν, and the usage here
presents no special exceptions. It signifies (1) in general, to will, to be inclined to, to
have the intention, comp. 2 Cor. i. 15, ἐβουλόμην πρὸς ὑμᾶς ἐλθεῖν, with ver. 17, τοῦτο
οὖν βουλευόμενος ; 2 John 10, τοὺς βουλομένους κωλύει, cf. 2 Mace. i. 3, and is joined with
the aorist infinitive, Matt. i. 19, xi. 27; Mark xv. 15; Luke x. 22; Acts v. 28, xii. 4,
xvii. 20, xviii. 27, xix. 30, xxii. 30, xxiti, 28, xxv. 22, xxvii. 43, xxviii, 18; 2 Cor.
i. 15; Jude 5; with the present infinitive, 1 Tim. vi 9; Tit. iii 8; Philem. 13; Jas.
iv. 4; Acts xxv. 20; followed by the accusative with the infinitive, 2 Pet. iii, 9; 1 Tim.
v. 14, ii. 8; Phil. i. 12; with conjunctive following, John xviii. 39, βούλεσθε οὖν ὑμῖν
ἀπολύσω τὸν βασιλέα «.7.d., a8 also in classical Greek, only that there βούλει occurs
oftener than βούλεσθε in challenging questions. With εἰ βούλει, Luke xxii. 42, comp.
Xen. Anab, iii. 4. 41, εἰ βούχει μένε ἐπὶ τῷ στρατεύματι, ἐγὼ δ᾽ ἐθέλω πορεύεσθαι: εἰ δὲ
χρήζεις, πορεύου ἐπὶ κιτλ. Thus it often is used to soften the imperative. (2) More
intensively, to will, to have in purpose, to determine, giving prominence to the free self-

Ps

Βουλή 145 Βούληωα

determining of the subject, to the freedom of his choice; thus Jas. i. 18, βουληθεὶς ἀπε-
κύησεν ἡμᾶς ; iii, 4, ὅπου ἂν ἡ ὁρμὴ τοῦ εὐθύνοντος βούληται; 1 Cor. xii. 11, καθὼς
βούλεται; Heb. vi. 17. Comp. Wisd. xii. 6; Judith viii. 15.

In the LXX. there occur some peculiarities in the use of the word not to be found in
the classics, for there βούλεσθαι is joined not only, as in classical Greek, with the accusa-
tive of the object,—Ps. Ixx. 3, of βουλόμενοί μοι κατά (YBN); Prov. xii. 20, of βουλόμενοι
εἰρήνην (= y'¥"),—but also with ἐν, 1 Sam. xviii. 25, οὐ βούλεται ὁ βασιλεὺς ἐν δόματι
(=¥5N); 2 Sam. xxiv. 3, ἵνα τέ βούλεται ὁ βασιλεὺς ἐν τῷ λόγῳ τούτῳ; (YBN). This con-
struction, however, occurs far oftener with θέλειν, which, moreover, is found with the
accusative of a personal object,—a circumstance not unimportant in deciding the differ-
ence between the two synonyms.

Βουλή, ἡ, will, project, intention, as the result of reflection ; counsel, decree, aim, or
estimation, as it denotes likewise deliberation and reflection, also the assembly of the council,
whereby it is distinguished from θέλημα, which belongs to biblical and patristic Greek,
but not to the classics. While θέλημα stands also for the commanding and executing
will of God, ἡ βουλὴ τ. 8. refers only to God’s own act, His saving purpose. Even in
the LXX. and Apocrypha, βουλή is not used of the executing will of God (not even in
Ecclus. xxiv. 30). The distinction between the two words comes out specially to view
in ἀνὴρ βουλῆς, Ecclus. xxxii. 19, a man of reflection, as compared with viii. 15, μετὰ
τολμηροῦ μὴ πορεύου ἐν ὁδῷ, αὐτὸς γὰρ τὸ θέλημα αὐτοῦ ποιήσει Kai τῇ ἀφροσύνῃ αὐτοῦ
συναπολῇ. “ Where, therefore, as in Eph. i. 11, κατὰ πρόθεσιν τοῦ τὰ πάντα ἐνεργοῦντος
κατὰ τὴν βουλὴν τοῦ θελήματος αὐτοῦ, we have to distinguish between the two, θέλημα
signifies the will urging on to action, and βουλή the counsel preceding the resolve, the
decision, and we shall most appropriately translate, according to the decision or plan of His
will. The apostle would not only give prominence to the absolute freedom of the decision
of the divine will, but he would call attention to the saving plan lying at the basis of the
saving will, as it manifests itself. For the rest, however, βουλή and θέλημα are often
perfectly synonymous; cf. 1 Cor. iv. 5, φανερώσει τὰς βουλὰς τῶν καρδιῶν ; Jer. xxiii. 26,
ἐν τῷ προφητεύειν αὐτοὺς τὰ θελήματα τῆς καρδίας αὐτῶν.

Βουλή is used to denote the divine decree lying αὖ the basis of the history οὗ redemp-
tion, Luke vii. 20; Acts ii. 23, iv. 28, xiii. 36, xx. 27; Heb. vi. 17. It occurs also in
Luke xxiii. 51, οὐκ ἣν συγκατατεθειμένος τῇ βουλῇ καὶ τῇ πράξει αὐτῶν; Acts v. 38, ἡ
βουλὴ αὕτη ἢ τὸ ἔργον τοῦτο; Acts xxvii. 12, ἔθεντο βουλὴν ἀναχθῆναι; xxvii. 42, στρα-
τιωτῶν βουλὴ ἐγένετο iva; 1 Cor. iv. 5.

Βούλη μα, τό, the thing willed, the intention. Aristotle, Zihic. Nicom. ii. 1, τὸ μὲν
βούλημα παντὸς νομοθέτου τοῦτ᾽ ἐστιν (not of the contents of the law,—the N. T. θέλημα, ----
but of the purpose lying at the basis of the legislation), rods πολίτας ἐθίζοντες ποιοῦσιν
ἀγαθούς ; 2 Mace. xv. 5, ὅμως οὐ κατέσχεν ἐπιτελέσαι τὸ σχέτλιον αὐτοῦ βούλημα. Not
in the LXX. In the N. T. Acts xxvii. 48, ἐκώλυσεν αὐτοὺς τοῦ βουλήματος ; Rom.

T

Teévva 146 Τεννάω

ix. 19, τῷ γὰρ βουλήματι αὐτοῦ τίς ἀνθέστηκεν. Lachm. and Tisch. read the word also
in 1 Pet. iv. 3, τὸ βούλημα τῶν ἔθνων κατειργάσθαι ; Griesbach, θέλημα. Βούλημα
“ gives prominence rather to the element of wish or inclination” (Schott).

:

T'eévva, ἡ, probably more correct than yéevva, as it is derived from the Chald. 0273 ;
with the Rabbis, the place of the damned, vid. Lightfoot, Hor. Hebr. on Matt. v. 22, derived
from 037 ἢ, Josh. xv. 8, valley of Hinnom, more completely 037°}2 3, Josh. xviii. 16;
2 Chron. xxxiii. 6; also 037°22 3, 2 Kings xxiii. 10, Kethib, where was the scene of the
Moloch-worship, NBA, 2 Chron. xxxiii. 6 ; Jer. ii. 23, vii. 31 ff, xix. 6, xxxii. 35; hence
desecrated by Josiah, 2 Kings xxiii. 10. According to Kimchi’s statement on Ps, xxvii. :
Gehinnam fuit locus spretus, in quem abjecerunt sordes et cadavera, et fuit whi perpetuo ignis
ad comburendum sordes illos et ossa; propterea parabolice vocatur judiciwm impiorum
Gchinnam, the name was not derived directly from the worship of Moloch (cf. 2 Kings
xxiii, 10; Isa. xxx. 33), but from the later use of the valley for the burning of carrion by
means of a fire always kept burning. Cf. Jer. xxxi. 40; Isa. lxvi. 24. Certain it is,
however, that at the time of Christ the place of the damned was designated by this name ;
and it was probably used as a symbol (cf. Isa. xxx. 33, Ixvi. 24; Matt. xviii. 8, 9) for
the notion of a devouring judgment fire, which was current prior to the possible employ-
ment of Gehenna in this sense (Lev. x. 2; Num. xvi. 35; 2 Kingsi, etc). Hence ἡ
yeévva τοῦ πυρός, Matt. v. 22, xviii. 9, inasmuch as fire was characteristic of the place.
The expression βάλλειν εἰς γ., Matt. v. 29, 30, Mark ix. 45, 47, as also ἐκβάλλειν εἰς
τὴν γ., Luke xii. 5, appears to confirm the supposition that this application of the word
was suggested rather by the later use of the valley (questioned by Beza) than by the
worship of Moloch; ἀπέρχεσθαι eis γ., Matt. v. 30; Mark ix. 43; ἀπολλύναι τινὰ ἐν γι,
Matt. x. 28 ; ἡ κρίσις τῆς γ., Matt. xxiii. 33; vids τῆς γ., xxiii. 15; ef. vi. τῆς βασιλείας,
ete., under vids; Jas. iii. 6, ἡ γλῶσσα φλογιζομένη ὑπὸ τῆς y., where the tongue as a fire
(καὶ ἡ γλῶσσα πῦρ) does the work of hell,—its fire is drawn from hell; “<doneam esse
linguam recipiendo, fovendo et augendo gehennae igni materiam,’ Calvin.—Parallel to
this expression, which occurs only in the passages quoted from the Synoptics and
James, is that other, τὸ πῦρ τὸ αἰώνιον, ἄσβεστον, but especially ἡ λίμνη τοῦ πυρός, Rev.
xix. 20, xx. 10, 14, 15, xxi. 8.

Tevvdo, joo, to beget; in later writers, also, of the mother—to bear, as in Luke
i, 13, 57, xxiii. 29 ; cf. Matt. xix. 12; to bring forth, 2 Tim. ii. 23, γεννῶσιν μάχας. Pecu-
liar is the use made by Paul in some passages of the word to denote an influence exerted on
some one, moulding his life, as in Gal. iv. 24, διαθήκη εἰς δουλείαν γεννῶσα; 1 Cor. iv. 15,
ἐν yap Χριστῷ ᾿Ιησοῦ διὰ τοῦ εὐαγγελίου ἐγὼ ὑμᾶς ἐγέννησα ; Philem. 10, ὃν ἐγέννησα ἐν
τοῖς δεσμοῖς ; cf. 1 Cor. iv. 17, inasmuch, namely, as this influence constitutes the beginning

Τεννητοί 147 ᾿Αναγεννάω

of a new life, and calls into existence ἃ filial relation. In like manner, the words σήμερον
γεγέννηκά σε, Acts xiii. 33, Heb. i. 5, v. 5, from Ps. ii. 7, ΠΡ) ΛΠ 28, may denote an
act performed by God on the person addressed, so far as by constituting him king He had
moulded his life afresh and set it in a special relation to Himself; in other words, so far
as He gave Christ a new beginning of life by raising Him up from the dead, Acts xiii.
32, 33; cf. Rom. i 4; Col. 1. 18; Phil. ii. 9; for reference is made to Christ as He
appeared in our likeness, not to what He was before His incarnation. Care must be
taken not to confound John’s expression, ἐκ θεοῦ γεννηθῆναι, John i. 13, 1 John. ii. 29,
iii. 9, iv. 7, v. 1, 4, 18, which is opposed to the ἐξ αἱμάτων, ἐκ θελήματος σαρκός, ἀνδρός,
i. 13, ἐκ τῆς caxpos, iii. 6, and is therefore an ἄνωθεν γεννηθῆναι, 111. 3 (see ἄνωθεν),
following ἐξ ὕδατος καὶ πνεύματος (vid. πνεῦμα), cf. ver. 8. The expression denotes a new
commencement of the personal life, traceable back to a (creative) operation of God. In
Paul’s writings, comp. 2 Cor. v. 17, ed τις ἐν Χριστῷ καινὴ κτίσις ; Eph. ii. 5, ὄντας ἡμᾶς
νεκροὺς τοῖς παραπτώμασιν συνεζωοποίησεν τῷ Χριστῷ καὶ συνήγειρεν κιτ.λι., cf. ver. 10;
iv. 24, καινὸς ἄνθρωπος ; Col. iii. 1, εἰ οὖν συνηγέρθητε τῷ Χριστῷ; Tit. iii. 5, ἔσωσεν
ἡμᾶς διὰ λουτροῦ παλιγγενεσίας καὶ ἀνακαινώσεως πνεύματος ἁγίου ; Rom. viii. 15, ἐλάβετε
πνεῦμα υἱοθεσίας κιτιλ.; 2 Pet. i. 4, ἵνα γένησθε θείας κοινωνοὶ φύσεως. Luther, “ nasct
ex Deo est παΐωγαην Dei acquirere.’ This new beginning of personal life answers to the
beginning of the natural life, so far as a new principle of life, πνεῦμα, σπέρμα θεοῦ, 1 John
iii. 19,-is ingrafted in the man (vid. πνεῦμα, cf. John i. 12, ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα
θεοῦ γενέσθαι), and he is transferred to a new sphere of life, the βασιλεία τοῦ θεοῦ, being
taken away from that which the conditions of human nature at the commencement of the
natural life brings, 1 Johniii. 14, μεταβέβηκεν ἐκ τοῦ θανάτου eis τὴν ζωήν, cf. Col. i. 13;
and according to the hints given by John in chap. iii. 3, 5, Seip τὴν, εἰσελθεῖν εἰς τὴν Bac.
τ. θεοῦ, and the declarations of Paul in Rom. viii. 11, 23, 1 Cor. xv., this new life-com-
mencement is connected with an eventual renewal of the natural life of man, so that a new
commencement thereof will be a consequence of the ἐκ θεοῦ γεννηθῆναι, ἀναγεννηθῆναι.

Τεννητοὶ γυναικῶν, Matt. xi. 11; Luke vii. 28 (cf. mex H, Job xiv. 1, xv. 14,
xxv. 4; Ecclus. x. 18, γεννήματα γυναικῶν ; Gal. iv. 4, γενόμενος é« yuvatxos),—men are
said to be born of women, so far as their origin characterizes them as at the same time
κοινωνοὶ αἵματος καὶ σαρκός, Heb. ii. 14; οἵ, Job as above ; hence, opposite to ὁ μικρότερος
ἐν τῇ Bac. τ. θ. (vid. supr. John iii. 3, 5); cf. 1 Cor. xv. 50, σὰρξ καὶ αἷμα Bac. θεοῦ
κληρονομῆσαι οὐ δύνανται.

’"Avayevvaa, to beget again, to bear again, only in 1 Pet. i. 3, 23, and in patristic
Greek. It denotes the redeeming act of God, described already under γεννάω, whose
result is the ἄνωθεν, ἐκ θεοῦ γεννηθῆναι, and this both in relation to the new sphere of life
thus opened up to man, i. 3, dvayévvnoas ἡμᾶς εἰς ἐλπίδα ζῶσαν δ ἀναστάσεως ᾿Ιησοῦ
“Χριστοῦ ἐκ νεκρῶν (cf. Col. iii. 1), as also to moral renewal, i. 23, ἀναγεγεννημένοι οὐκ ἐκ
σπορᾶς φθαρτῆς ἀλλὰ ἀφθάρτου, comp. ver. 22, Cf. Jas, i. 18,

Τείω 148 Teved

Teva, to give a taste of; usually middie, to taste, to try or perceive the taste of;
originally with the gen., afterwards with the ace, Matt. xxvii. 34; Luke xiv. 24;
John ii. 9; Acts xxiii. 14; Col. ii 21. In later writers=to get or take food, Acts
x. 10, xx. 11. Metaphorically = to have or receive a sensation or impression of anything,
practically and in fact to experience anything, eg. πόνων, κακῶν, ἀρχῆς, etc. LXX.=
pyp, Ps. xxxiv. 9, γεύσασθε καὶ ἴδετε, ὅτι χρηστὸς ὁ κύριος. Cf. 1 Pet. ii 3 ; Prov. xxxi. 18,
ἐγεύσατο ὅτι καλόν ἐστι τὸ ἐργάζεσθαι. In the N. T. Heb. vi. 4, τῆς δωρεᾶς τῆς ἐπου-
ρανίου ; ver. 5, καλὸν θεοῦ ῥῆμα, δυνάμεις τε μέλλοντος αἰῶνος. The combination γεύεσθαι
θανάτου, Matt. xvi. 28, Mark ix. 1, Luke ix. 27, Heb. ii. 9, John viii. 52, answering
to the rabbinical ΠΝ Dyd, is a periphrasis to denote the feeling connected with dying, cf.
1 Sam. xv. 32.—In John viii. 52 it answers to θάνατον θεωρεῖν, ver. 51, ef. xi. 25, 26,
and the union of γεύεσθαι with ἰδεῖν in Ps. xxxiv. 9. The design was to give prominence
to what is really involved in dying.

Tiyvopaz, later (since Aristotle) γίνομαι, to be born, to become, to arise, to happen.
Connected with the Latin gigno, the German “ keimen,” Low German “ kiénen,” hence
“ Kind.”

Teved, ἡ, according to Curtius, p. 537, a collective noun, whose original meaning is
generation, 1.6. a multitude of contemporaries. Still it is a matter of question whether the
fundamental meaning of the word is to be determined by the time of birth or the descent.
In Homer it occurs both with the meaning race, primitive kinship, stock, or lineage, e.g.
Αἰτωλὸς γενεήν, Jl, xxiii, 471, xx. 241, ταύτης τοι γενεῆς τε καὶ αἵματος εὔχομαι εἶναι,
akin to which is the meaning race = descendants, Jl. xxi. 191, xx. 303; and with the
meaning generation, 1.6. affinity of race resting upon time (not in the more abstract sense
wherein it signifies, in post-Homeric Greek, a space of time regulated by the duration of
a race), eg. Od. xiv. 325, és δεκάτην γενεήν ; Il. i. 250, δύο μὲν γενεαὶ μερόπων ἀνθρώπων.
Both meanings lie inseparably near each other. The first widens itself in the poets of
post-Homeric Greek to denote a nation, eg. Aeschylus, Pers, 912, Περσῶν γενεᾷ, while in
prose the narrower meaning, relations, family, stock, is to be retained (Xen., Plato, Polyb.) ;
the latter meaning is akin to the still more abstract age, generation, and this both with
the limitation of time = generation, e.g. Herod. ii. 142, τρεῖς γενεαὶ ἀνδρῶν ἑκατὸν ἔτη εἰσίν;
Dion. Hal. iii. 15, ἐπὶ τῆς ἡμετέρας γενεᾶς, and in the wider sense =age, e.g. Herod. iii.
122. 1, ἡ ἀνθρωπηΐη λεγομένη γενεή, “humana quae vocatur aetas, i.e. tempus historicum a
quo distinguitur Mythica vel Heroica aetas” (Schweighaeuser, lew. Hrdi.).

In biblical Greek γενεά answers to the Hebrew 73, which literally means space of
time, circle of time, and which only in a derived sense signifies the men of a time, a race ;
then generally race in the sense of affinity of communion based upon sameness of stock.
See Hupfeld on Ps. xii. 8. The rendering of other designations, such as DY, MNBYD, by
γενεά, claims no special place, and adds no new elements to the usage. Teved occurs—

I. (α) As = race, stock, LXX.= Ὁ», Lev. xiii. 18, ἐξολοθρεύσονται ἀμφότεροι ἐκ τῆς

Γενεά 149 ᾿Απογίνομαι

γενεᾶς αὐτῶν. In particular, used figuratively to denote fellowship-relations of a spiritual
kind = "3, Ps. xxiv. 6, αὕτη ἡ γενεὰ ζητούντων αὐτόν ; Ἰχχῖϊϊ, 15, τῇ γενεᾷ τῶν υἱῶν σου
ἠσυντέθηκα; xviii. 8, ὁ θεὸς ἐν γενεᾷ δικαίᾳ; xii. 8, διατηρήσεις ἡμᾶς ἀπὸ τῆς γενεᾶς
ταύτης, sc. τῶν ἀσεβών, ver. 9. So in the N. T. Acts ii. 40, σώθητε ἀπὸ τῆς γενεᾶς τῆς
σκολιᾶς ταύτης ; Phil. ii. 15, τέκνα θεοῦ ἀμώμητα μέσον γενεᾶς σκολιᾶς καὶ διεστραμμένης ;
Mark viii. 12, 38, ix. 19 ; Luke ix. 41 ; Matt. xvi. 4, γενεὰ πονηρὰ καὶ μοιχαλίς ; xvii. 17,
γενεὰ ἄπιστος καὶ διεστραμμένη ; cf. Deut. xxxii. 5, 20; Luke xvi. 8, of viol τοῦ αἰῶνος
τούτου φρονιμώτεροι ὑπὲρ τοὺς υἱοὺς τοῦ φωτὸς εἰς THY γενεὰν τὴν ἑαυτῶν εἰσίν. (Ὁ) Race,
posterity, Ps. cxii. 2, γενεὰ εὐθέων εὐλογηθήσεται, synon. σπέρμα ; Ecclus, xliv. 16, ᾿Ενὼχ
. .. ὑπόδειγμα μετανοίας ταῖς γενεαῖς ; iv. 10 ; Lev. xxiii. 43; Acts viii. 33, τὴν δὲ γενεὰν
αὐτοῦ τίς διηγήσεται.---ΤΙ. Race, generation, Gen. xv. 10, τετάρτῃ γενεᾷ; Deut. xxiii. 3,
ἕως δεκάτης γενεᾶς ; Matt. i. 17, γενεαὶ δεκατέσσαρες. In this sense the word occurs (a)
with special reference to the physical or moral circumstances, just as we speak of the age
or of a time, thinking of and intending the spiritual impress of the society of that time.
Jer. vii. 29, ἀπεδοκίμασε κύριος καὶ ἀπώσατο τὴν γενεὰν τὴν ποιοῦσαν αὐτά; Judg. ii. 10,
καὶ πᾶσα ἡ γενεὰ ἐκείνη προσετέθησαν πρὸς τοὺς πατέρας αὐτῶν, καὶ ἀνέστη γενεὰ ἑτέρα
μετ᾽ αὐτοὺς οἱ οὐκ ἔγνωσαν τὸν κύριον. So Heb. iii. 10 (quoted from Ps. xcvii. 10),
“προσώχθισα τῇ γενεᾷ ἐκείνῃ; Acts xiii. 36 ; Luke vii. 31, of ἄνθρωποι τῆς γενεᾶς ταύτης ;
Luke xi. 31, βασιλίσσα νότου ἐγερθήσεται ἐν τῇ κρίσει μετὰ τῶν ἀνδρῶν τῆς γενεᾶς ταύτης.
In the same manner, also, Matt. xi. 16, xii. 39, 41, 42, 45, xvii. 17, xxiii. 36 ; Luke xi. 29,
30, 32, 50, 51, xvii. 25. The connection alone must decide whether the sense is limited
thus to the state of society at a certain time, or whether the word stands simply in
the sense named in I. (a). As to Matt. xxiv. 34 and parallels (od μὴ παρέλθῃ ἡ γενεὰ
αὕτη ἕως ἂν πάντα ταῦτα γένηται), this one thing is decisive for the meaning generation,
race, that some determinate time is treated of, and παρέρχεσθαι has reference to the lapse
of time and of things which pass away, and not to the destruction of a race or people.
For the rest, as to which generation is meant, whether the contemporaries of Jesus, as in
Matt. xxiii. 36, or the generation which lives to see the antichristian abomination of deso-
lation and the judgment which comes upon it (Matt. xxiv. 15 sqq.), see my treatise on
Matt. xxiv. 25, p. 125 sqq.—(b) Generation in a formal sense with reference to time,
Acts xv. 21, ἐκ γενεῶν ἀρχαίων ; xiv. 16, παρῳχημέναι yeveai; Eph. 111, 5, ἑτέραις γενεαῖς
οὐκ ἐγνωρίσθη ; Luke i. 48, ἀπὸ τοῦ viv μακαριοῦσίν pe πᾶσαι ai yeveal; ver. 50, εἰς
γενεὰς γενεῶν ; Eph. iii. 21; Col. i. 26; Ps. xlix. 12; Isa. li. 8, and often.

*"Amoytvopas, to be afar off, separated, to take no part in, eg. τῶν ἁμαρτημάτων
ἀπογενόμενοι, Thue. 1, 39. 3. Then =to cease to be, to die, eg. Herod. v. 4, κατὰ τὸν γινό-
μενόν σφι καὶ ἀπογινόμενον ποιεῦσι τοιάδε; Thue. ii. 34, τὰ ὀστᾶ τῶν ἀπογενομένων. So
often, but rarely in the Attic. In this sense it occurs in 1 Pet. ii, 24, ἵνα ταῖς ἁμαρτίαις
ἀπογενόμενοι, τῇ δικαιοσύνῃ ξήσωμεν, corresponding with Rom. vi. 11, νεκροὺς μὲν τῇ
ἁμαρτίᾳ, ζῶντας δὲ τῷ θεῷ. It denotes, ποῦ a legal, but a moral relation to sin, which is

᾿Αλλογενής 150 Παλιγγενεσία

here represented according to its individual manifestations (plural), οἵ, Rom. vi. 2, vii. 6,
Col, ii. 20, and indeed a relation of such a kind that the moulding of the character
of the person by sin ceases any longer to be.

᾿Αλλογενής, ὁ, ἡ, Of another race, foreign, belonging only to biblical and patristic
Greek, synonymous with ἀλλόφυλος, which is used in the classics and LXX., but more
general and less strong than this. It answers in the LXX. to the Hebrew Ἢ, Ex.
xxix. 33, Num. xvi. 40, Lev. xxii. 10, where it stands for those who are not of the
family of the high priest. Against this in Joel iii. 17, Jer. li. 51, Obad. 11, Zech. ix. 6,
of other peoples in contrast with the people of Israel. Comp. Job xix. 15, = 152 13, Ex.
xii. 43 ; Lev. xxii. 25; Isa. lvi. 3, 6; cf. Gen. xvii. 17. The latter, on the other hand,
is = ἀλλόφυλος in Isa. lxi. 5, which also is= 022 in ii, 6. Also pave is = ἀλλόφυλος,
1 Sam. xiii. 3; Ps. οὐ]. 10; cf. 1 Macc. iv. 22; Joseph. Antt. ix. 5.3. No weight can be
attached (as Stier on John iv. thinks) to the otherwise very fine distinction in Luke
xvii. 18, where Christ calls the Samaritans ἀλλογενής, not ἀλλόφυλος, Acts x. 28, whereas
Josephus calls them ἀλλοθενεῖς (Anit. ix. 14, xi. 8).

Μονογενής, ὁ, ἡ, only-begotten, 6... μονογενὲς τέκνον πατρί, Aesch. Ag. 872. A
special preciousness and closeness of attachment arises from the fact of its being an only-
begotten child, cf. Luke vii. 12, viii. 42, ix. 38; Heb. xi. 17, τὸν povoyevh προσέφερεν ὃ
τὰς ἐπαγγελίας ἀναδεξάμενος. LXX.=7M, in Judg. xi. 34, and where idea of oneness is
coincident with that of isolation and seclusion, Ps. xxii. 21, xxv. 16, xxxv. 17, whereas
elsewhere they render it by ἀγαπητός, see Gen. xxii. 2, 12, 16; Jer. vi. 26; Amos
viii. 10; Zech. xii. 10. (Fiirst, for Ps. xxii, 21, xxxv. 19, compares the use of Ὑ23 as a
designation of the soul.) In John it is used to denote the relation of Christ to the Father,
John i. 14, 18, iii, 16, 18, 1 John iv. 9, to which the ἀγαπητός of the Synoptists does
not quite correspond, but rather the Pauline ἴδιος vids, Rom. viii. 32; οἵ, John v. 18,
πατέρα ἴδιον ἔλεγε τὸν θεόν ; cf. Mark xii. 6, ἔτε ἕνα εἶχεν υἱὸν ἀγαπητόν. The oneness
of the relationship appears specially in the coming and work of Christ, John i. 14, 18,
gives to the revelation of God in Him its special worth, iii. 16, 1 John iv. 9, and must
determine our conduct towards Him. As to the bearing of this term upon Christ’s rela-
tion to the Father before the incarnation, see vids. Cf, John iii. 16, 1 John iv. 9, Rom.
vill, 3, with eg. Mark xii. 6.

IIartyyeveoia, ἡ, regeneration, restoration. In the former sense, in Tit. iii. 5,
ἔσωμεν ἡμᾶς διὰ λουτροῦ παλιγγενεσίας καὶ ἀνακαινώσεως Tr. ay. see γεννάω. In the
latter, Matt. xix. 28, ἐν τῇ παλυγγενεσίᾳ ὅταν καθίσῃ ὁ υἱὸς τοῦ ἀνθρώπου ἐπὶ θρόνου
δόξης αὐτοῦ, for which Mark x. 30, Luke xviii. 30, have ἐν τῷ αἰῶνι τῷ ἐρχομένῳ ; Acts
iii, 19, καιροὶ ἀναψύξεως ; ver. 21, χρόνοι ἀποκαταστάσεως πάντων ὧν ἐλάλησεν ὁ θεὸς
κιτιλ. (cf. Matt. xvii, 11). This παλυγγενεσία is contemporary with the resurrection of
the dead, cf. Matt. xxii. 30, ἐν τῇ ἀναστάσει; Job xiv. 14, ὑπομενῶ ἕως πάλιν γένωμαι =
neon δ 3 ΠΡ, “ till my change come,” cf. 14a, M7 723 MODS, Hence Theophylact, wadvy-

Τενεαλογία 151 Tevearoyéo

γενεσίαν τὴν ἀνάστασιν νόει ; Euthymius, παλυγγενεσίαν λέγεν τὴν ἐκ νεκρῶν ἀνάστασιν ὡς
παλινξζωΐαν. Cf. also Col. iii. 1 with Rom. vi. 3, Tit. iii, 5. The word may also be taken
in a still deeper, more comprehensive sense, as denoting the restoration of all things to
their former state, and therefore as = ἀποκατάστασις, cf. Acts i. 6; Rom. viii. 19 sqq. Cf.
παλιγγενεσία τῆς πατρίδος, Joseph. Antt. xi. 3. 9, where ὃ 8 ἀποκατάστασις. Rev. xxi. 5,
ἰδοὺ καινὰ ποιῶ τὰ πάντα. So also Buxtorf, Lex. Talm., under odhyn vitn; Bertholdt,
Christolog. Jud. § 45, who quotes R. Bechai in Schilchan orba, fol. 9, c. 4, “ Tempore illo
mutabitur totum opus creationis in melius et redibit in statum- suum perfectum ac purum,
qualis erat tempore primi hominis, antequam peccasset.”

Γενεαλογίέα, ἡ, genealogy. The expression in 1 Tim. i. 4, μηδὲ προσέχειν μύθοις
καὶ γενεαλογίαις (cf. Tit. iii. 9), denotes a busying oneself about traditions of the past, based
upon the slightest historical hints, which diverted the heart from God’s truth, and which,
as appears from Tit. 1, 10, was the practice specially of Jewish false teachers, though
this is not implied in the expression itself. Μῦθοι καὶ γενεαλογίαν is an Hellenistic phrase
in the sense above given, cf. Polyb. ix. 2 (see Otto, die geschichtl. Verhdltnisse der Pastoral-
briefe, p. 160), and afterwards as denoting the historical drapery of would-be ancient
philosophemes. “The Jewish Gnostics,as we have shown, treated the Mosaic records
with the same literalness as the Greeks did the Homeric, the Hesiodic, or the Orphic
poems; and they endeavoured to deduce therefrom the old, and, as they would have it,
the only true philosophy ; nay, while turning the entire historical substance into mere
myth, they had the hardihood to assert that they possessed the key to the divine order of
the world based on faith (objectively, revelation). The apostle, therefore, in writing to
Timothy (who himself was of Greek extraction, and was not unacquainted with the Hel-
lenistic tongue), could not have chosen a more appropriate expression to put the perverse-
ness of Jewish manipulations of Scripture in its true light, saying in a word that they
who thus pretended to teach the νόμος taught nothing better than μύθους καὶ γενεαλογίας.
The νόμος in their hands ceased to be any longer νόμος ; its records had been made like
the μύθοις καὶ yeveadoylais of the heathen” (Otto as above).—Others explain γενεαλογίαι
as referring to the Gnostic series of emanations, especially on account of the qualifying
ἀπέραντοι ; but ἀπέραντος means not only “endless,” but “ objectless” or “ useless,” see
Thue. iv. 36. Even the rendering “endless” does not necessarily point to the emanation
series, but may express the impression which the ever-repeated myths and genealogies of
the false teachers produced upon the bystanders, (᾿4πέραντος applies to μυθ. x. γενεαλ.
as together expressing one idea.) In any case, the object clearly seems to be to characterize
the false doctrine taught.

Tevearoryéw, to make a genealogical register or pedigree; τινά, to draw out ina
document the pedigree of any one. Often in Herod., eg. 111, 75. 1, ἀρξάμενος ἀπὸ Αἰχαι-
pevéos ἐγενεηλόγησε τὴν πατριὴν τοῦ Κύρου ; ii. 91. 3, ἀπὸ δὲ τούτου γενεηλογέοντες κατέ-
βαινον ἐς τὸν Περσέα; vi. 53, it stands 88 -- καταλέγειν τοὺς ἄνω αἰεὶ πατέρας. Oftener

Ayevearsynros 152 Th

γενεαλογεῖν ἑαυτόν, to trace out his descent. The passive in Herod. vi. 53, ταῦτα μὲν viv
γεγενεηλόγηται. Heb. vii. 6, ὁ δὲ μὴ γενεαλογούμενος ἐκ τῶν υἱῶν Λευί, “ whose pedigree
cannot be traced back to the family of the sons of Levi.” 1 Chron. v. 1, οὐκ ἐγενεαλογήθη
εἰς mpwtoroxa,—Figuratively, Ael. V. H. iv. 17, τὸν σεισμὸν ἐγενεαλόγει οὐδὲν ἄλλο εἶναι
ἢ σύνοδον τῶν τεθνεώτων.

᾿Αγενεαλόγητος, without records as to his pedigree, Hed, vii. 8, which might
prove the right of Melchizedek to the priesthood; cf. Neh. vii. 64.

Γῆ, ἡ, The earth, (I.) as part of the creation; in the expression 6 οὐρανὸς καὶ ἡ
γῇ, which denotes the whole domain of creation and of the history transacted between
God and man, Matt. vi. 10, xi. 25, xxiv. 35, xxviii. 18; Mark xiii. 31; Luke xxi. 33;
Acts iv. 24, xiv. 15, xvii. 24; 1 Cor. viii. 5; Eph. i. 10, iii, 15; Col. i. 16, 20; Heb.
xii. 26; 2 Pet. iii. 13; Rev. xx. 11, xxi. 1; ef. Deut. xxx. 19, xxxii. 1, etc. The earth
which is given up to man stands in a relation of dependence to heaven which is the dwell-
ing-place of God, Matt. v. 34; Ps. ii. 4; for which reason the question always is, How
will that which occurs on earth be estimated in heaven? Hence Matt. xvi. 19, ὁ ἂν
Sons ἐπὶ τῆς γῆς ἔσται δεδεμένον ἐν τοῖς οὐρανοῖς x.7.r.; xviii. 18, 19; in this sense, too,
Matt. ix. 6, ἐξουσίαν ἔχει ὁ vids τοῦ ἀνθρώπου ἐπὶ τῆς γῆς ἀφιέναι ἁμαρτίας, Mark ii. 10,
Luke v. 24, are to be understood; Matt. xxiii. 9. Accordingly, an antithetic relationship
readily suggests itself between earth and heaven, not only in a natural, but also in a moral
respect, seeing that heaven is not only more exalted than the earth (Ps. ciii. 11; οὗ
John xii. 32; Acts vii. 49), but also answers to its purpose, as the fit dwelling-place of
God. Thus with earth is associated, according to the connection, the idea of emptiness,
of weakness, of what does not correspond with the wisdom and power of God, of what is
sinful. Cf. Mark ix. 3, ofa γναφεὺς ἐπὶ τῆς γῆς οὐ δύναται οὕτως Aevedvat; 1 Cor. xv. 47,
ὁ πρῶτος ἄνθρωπος ἐκ γῆς χοϊκός, ὁ δεύτερος ἀνθρ. ἐξ οὐρανοῦ; John iii. 31, 32; Rev.
xvii. 5, xiv. 3; Matt. vi. 10, γενηθήτω τὸ θέλημά σου ὡς ἐν οὐρανῷ καὶ ἐπὶ γῆς. The
earth is the sphere of the κόσμος, αἰὼν οὗτος, and representations answering thereto are
associated with it. Thus ef. Matt. vi. 19, μὴ θησαυρίξετε ὑμῖν θησαυροὺς ἐπὶ τῆς γῆς,
with 1 Tim. vi. 17, τοῖς πλουσίοις ἐν τῷ viv αἰῶνι παράγγελε x.7.d.; Ver. 19, ἀπο-
θησαυρίζονται ἑαυτοῖς θεμέλιον καλὸν εἰς τὸ μέλλον, ἵνα ἐπιλάβωνται τῆς ὄντως ξωῆς;
Heb. xi. 13. This contrast comes most prominently into view when heaven alone is
spoken of. In Rev. v. 3, 13, ἐν τῷ οὐρ. καὶ ἐπὶ τῆς γῆς καὶ ὑποκάτω τῆς γῆς, cf. Phil.
ii. 10 (see under ἐπουράνιος), ὑποκάτω τῆς γ. denotes a contrast to earth analogous to ἐν
τῷ ovp., but in the opposite direction. — Τὰ κατώτερα τῆς γῆς, Eph. iv. 9, seem to denote
the same thing, namely Hades (cf. Geb. Manass., ver. 14), cf. Acts ii, 25 sqq.; 1 Pet.
iii. 19; Acts xiii. 36 sqq.; Heb. ii. 9; others, however, explain τῆς γῆς as the gen. epexeg.,
and τὰ κατ. τῆς γ. a8 ἃ designation of earth in its contrast with heaven, comp, Acts ii, 19,
John viii. 23, iii, 13, vii 33, 38, etc,—an explanation grammatically allowable, and
quite in harmony with the sense and connection of the passage (see Harless in Joe. ;

+>

Ἐπίγειος 153 Τινάσκω

Hofmann, Schriftbew. ii. 1. 486), which, however, has against it the fact that the corre-
sponding 7/289 nisnnA stands for Sheol, cf. Ps. lxiii. 10 ; see Hoelemann, Bibelstudien, ii. 123.

II. Earth, land, in contrast with water, the sea (Luke v. 3,11; John xxi. 8, etc.),
used figuratively in Rev. x. 5, 8, xii. 12, xiii. 11, the contrast between earth and sea
being that of the firm and stable land, with the tempestuous and roaring flood (Hofmann,
Weiss. und Erf. ii. 354). Cf. also Auberlen, Daniel wnd Apok, p. 279: “ The sea denotes
the restless and mighty heavings of peoples (peoples and multitudes of nations and
tongues, Rev. xvii. 15; cf. Ps. lxv. 8, lxxxix. 10, 11; Isa. viii. 7-9); the earth denotes
the established and well-ordered world of peoples, with its culture and wisdom.”

Ἐπέγειος, ov, to be found upon the earth, belonging to the earth, opposed to ἔγγειος,
ἐπουράνιος, and other terms, according to the connection. In the N. T. always opposed to
ἐπουράνιος, 1 Cor. xv. 40, καὶ σώματα ἐπουράνια καὶ σώματα ἐπίγεια' ἀλλὰ ἑτέρα μὲν ἡ
τῶν ἐπουρανίων δόξα, ἑτέρα δὲ ἡ τῶν ἐπιγείων ; 2 Cor. v. 1, ἡ ἐπίγειος ἡμῶν οἰκία τοῦ
σκήνους, in contrast with οἰκία ἀχειροποίητος αἰώνιος ἐν τοῖς οὐρανοῖς ; Phil. ii, 10, πᾶν
γόνυ ἐπουρανίων x. ἐπιγ. x. καταχθονίων, see γῆ. --- In John iii. 12, εἰ τὰ ἐπίγεια εἶπον ὑμῖν,
τὰ ἐπίγ. (as the context shows) refers to what Christ had said concerning regeneration as
the condition of seeing the kingdom of God (ἐπουρ.), and τὰ ἐπουρ. will then denote what
the Synoptists call τὰ μυστήρια τῆς βασ., Matt. xiii. 13-15. The word occurs with a
moral import, answering to the moral contrast between earth and heaven, in Phil. iii. 19,
οἱ τὰ ἐπίγεια φρονοῦντες, cf. ver. 14; Col. iii. 2, τὰ ἄνω φρονεῖν ; Jas. iii, 15, οὐκ ἔστιν
αὕτη ἡ σοφία ἄνωθεν κατερχομένη, ἀλλ᾽ ἐπίγειος, ψυχικός κιτιλ.; οἵ, vv. 14, 16, 17.

Γινώσκω, older and later form of the Attic γυγνώσκω, from the root preserved in
νοῦς, νοεῖν, Lat. nosco; future γνώσομαι, aor. ἔγνων, 3 sing. conj. yvot for ye, Mark v. 43,
ix. 30, Luke xix. 15, as δοῖ for δῷ, aor. 2 of δίδωμι, formed according to the analogy of
verbs in -dw: pucOon .. . μισθοῖ, cf. Mark iv. 29, xiv.10, 11, ete. Cf Buttmann, neutest.
Gram. ὃ 107 = to perceive, to observe, to obtain a knowledge of, or insight into. Plat. Theaet.
209 E, τὸ yap γνῶναι ἐπιστήμην ποῦ λαβεῖν ἐστίν; Mark v. 29, ἔγνω τῷ σώματι ὅτι
ἴαται «.7.r.; Luke viii. 46, ἔγνων δύναμιν ἐξεληλυθυῖαν ἀπ᾽ ἐμοῦ, and elsewhere ; ἐο learn,
Mark xv. 45; to recognise, Matt. xii. 33, xxi. 45, xxiv. 32, 33; John v. 42, vii. 26;
2 Cor. ii. 4, 9; to understand, Luke xviii. 34; John viii. 28. 70 have an insight into or
understanding of anything, to know, to be acquainted with, Matt. xvi. 3, τὸ πρόσωπον τοῦ
οὐρανοῦ γινώσκετε διακρίνειν ; xii. 7, xiii. 11; Luke xii. 47, xvi, 15. Without object, as
Plat. Rep. i. 347 D, πᾶς ὁ γινώσκων, “ every discerning or shrewd person” = to have dis-
cernment, to be intelligent, to obtain an insight into. Thus we find it in Matt. xxiv. 39, οὐκ
ἔγνωσαν ἕως x.7.d.; Rom. x. 19, μὴ ᾿Ισραήλ οὐκ ἔγνω; Eph. v. 5, τοῦτο γὰρ ἴστε γινώσ-
κοντες. But in 1 Cor. xiii. 9, 12, ἐκ μέρους γινώσκειν, the term is most probably used in
a formal sense =to apprehend, as often, ¢g. Plat. Rep. vi. 508 E. The object must be
determined according to the connection; see γνῶσις. For various constructions, see
Lexicons,

U

Γινώσκω 154 Γινώσκω

In Ν. T. Greek, γινώσκειν frequently denotes a personal relation between the person
knowing and the object known, equivalent to, to be influenced by our knowledge of an
object, to suffer oneself to be determined thereby ; for anything is known only so far as it is
of importance to the person knowing, and has an influence on him, and thus a personal
relationship is established between the knowing subject and the object known. Thus
John ii, 24, 25, v. 42; 1 Cor. ii. 8, εἰ γὰρ ἔγνωσαν, sc. τὴν σοφίαν τοῦ θεοῦ, οὐκ ἂν τὸν
κύριον τῆς δόξης ἐσταύρωσαν; 1. 21, ii. 11, 12, viii. 2, εἴ τις δοκεῖ ἐγνωκέναι τι, οὐδέπω
οὐδὲν ἔγνωκεν καθὼς δεῖ γνῶναι" εἰ δέ τις ἀγαπᾷ τὸν θεόν, οὗτος ἔγνωσται ὑπ᾽ αὐτοῦ.
Christian knowledge calls into existence of itself a relation answering to the significance
of its object; hence in the second clause we have εἰ δέ τις ἀγαπᾷ. Cf. Gal. iv. 9. As
to οὗτος éyv., see below. Hence the significance attaching to the knowledge of salvation,
2 Cor. v. 16, viii. 9, xiii. 6; Eph. iii. 19; John vi. 69, vii. 17, 49, viii. 32, γνώσεσθε τὴν
ἀληθείαν, καὶ ἡ ἀλήθεια ἐλευθερώσει ὑμᾶς ; 2 John 1; John xiv. 20,31. Compare the
parallelism between the knowledge and the fear of God, Ps. xc. 11. I know anything
when I know what it imports, what it is to me. 1 John iv. 8, οὐκ ἔγνω τὸν θεόν, ὅτε ὁ
θεὸς ἀγάπη ἐστίν. John xiv. 7, 9,17. Thus we occasionally, though rarely, meet with
it in classical writers; see Plat. Theact. 176 OC, ἡ τοῦ δικαιοτάτου γνῶσις σοφία καὶ ἀρετὴ
ἀληθινή. But usually the bare formal meaning, to have wnderstanding of, prevails,
Most akin is the use of yw. without an object. Γινώσκειν, in the sense of to discern or
judge, is more remote; still here also the idea is implied, to allow oneself to be determined
by one’s knowledge. Cf. Xen. Anab. v. 5.19, ἡ στρατία οὕτω γιγνώσκει, “ this is the opinion,
the resolve, of the army.”

A further particularizing of that use of the word occurs in the writings of St. John,
Not only is a rightly adjusted relation (not merely conduct) towards God and His revela-
tion there brought into connection with the knowledge thereof, as in John vi. 69, ἡμᾶς
πεπιστεύκαμεν καὶ ἐγνώκαμεν ὅτε κιτιλ.; 1 John iv. 16, ἡμεῖς ἐγνώκαμεν καὶ πεπιστεύκαμεν
τὴν ay. κιτίλ, (where the point under consideration is simply the giving of an emphatic
and complete description of the relation to Christ to which reference is made, so that no
question need be raised as to the priority of the one conception or the other, whether of
trust or knowledge), but that relation itself is expressed by the word γυγνώσκειν, upon
the supposition that this involves the subject's entering into a true relation to the object.
See John i. 10, ὁ κόσμος αὐτὸν οὐκ ἔγνω. ---- Ver. 11, οἱ ἴδιοι αὐτὸν οὐ παρέλαβον. In
order to understand the several expressions, two things must be kept in view, viz. that
γινώσκειν has to do both with the significance of the object known for the subject knowing,
and, at the same time, with the influence exerted by the object on the subject. Thus we
must understand the expression in John xvii. 3, αὕτη δέ ἐστιν ἡ αἰώνιος ζωή, ἵνα γινώσ-
κουσίν σε τὸν μόνον ἀληθινὸν θεὸν καὶ dv ἀπέστειλας ᾿Ιησοῦν Χριστόν; ver. 25, ὁ κόσμος
σε οὐκ ἔγνω, ἐγὼ δέ σε ἔγνων, καὶ οὗτοι ἔγνωσαν ὅτε σύ με ἀπέστειλας; i. 10, viii. 55.
This is specially clear in 1 John v. 20, δέδωκεν ἡμῖν διάνοιαν, ἵνα γινώσκωμεν τὸν ἀλήθινον
καί ἐσμεν ἐν τῷ ἀληθινῷ; 1 John iv. 6, ὁ γινώσκων τὸν θεόν, in antithesis with ὃς οὐκ

Γινώσκω 155 Γνωστός

ἔστιν ἐκ τοῦ θεοῦ; 1 John ii. 3, comp. vv. 4, 5. There we read (ver. 4) in close connec-
tion with ver. 3, 6 λέγων, ἔγνωκα αὐτὸν, καὶ τὰς ἐντολὰς αὐτοῦ μὴ τηρῶν, ψεύστης ἐστίν,
καὶ ἐν τούτῳ ἡ ἀλήθεια οὐκ ἔστιν ; ver. 5, ὃς δ᾽ ἂν τηρῇ αὐτοῦ τὸν λόγον--- ποῦ now, οὗτος
ἔγνωκεν αὐτόν, but ἀληθῶς ἐν τούτῳ ἡ ἀγάπη τοῦ θεοῦ τετελείωταε, οἵ, iv. 8. Accordingly,
in ii. 13, 14, in confirmation of the assurance of salvation (cf. ver. 12), itis said, ἐγνώκατε
τὸν am’ ἀρχῆς... τὸν πατέρα; iii, 1, διὰ τοῦτο ὁ κόσμος οὐ γινώσκει ἡμᾶς, ὅτι οὐκ ἔγνω
αὐτόν. Thus the realization of the Christian life is represented as the spontaneous fruit of
this knowledge; 1 John iii. 6, πᾶς ὁ ἐν αὐτῷ μένων οὐχ ἁμαρτάνει: πᾶς 6 ἁμαρτάνων οὐχ
ἑώρακεν αὐτὸν οὐδὲ ἔγνωκεν αὐτόν ; iv. 7, 8, ii. 3.

Almost without analogy in classical Greek (yet cf. γνωστός, known to, befriended), but
in keeping with the meanings already given, and anticipated in the corresponding use of
the Hebrew "1", is that pregnant saying in Matt. vii. 23, οὐδέποτε ἔγνων ὑμᾶς ; John
x. 14, γινώσκω τὰ ἐμὰ καὶ γινώσκουσίν pe τὰ ἐμά, καθὼς γινώσκει pe ὁ πατὴρ κἀγὼ
γινώσκω τὸν πατέρα (cf. xvii. 25); ver. 27; 1 Cor. viii. 3; Gal. iv. 9; Phil. iii. 10;
2 Tim. ii. 19; 2 Cor. v. 21. See ofSa, It is clear that the negative assertion of Matt
vii. 23 denies any, even the remotest, connection with the object, cf. Matt. xxvi. 72, οὐκ
oida τὸν ἄνθρωπον ; because the necessary condition of any such connection, viz. acquaint-
ance, is denied. Cf. 2 Cor. v. 21, τὸν μὴ γνόντα ἁμαρτίαν. It is, as we say, to have no
inkling, no idea of a thing, to know nothing about it. See Rom. vii. 7, τὴν ἁμαρτίαν οὐκ
ἔγνων, cf. ver. 8; Matt. xxiv. 50; Rev. iii. 3; Wisd. iii 18. In all these passages we
have the denial not merely of a close and special, but of any relation whatever to the
object. The positive γυγνώσκειν τινά affirms, on the contrary, that the basis of union, and
therefore the union itself, exists, that the object is not strange or foreign to the subject.
Cf. Xen. Cyrop. i. 4. 27, ἐμὲ μόνον ob γυγνώσκεις, ὦ Κῦρε, τῶν συγγενῶν. (The use of the
expression to denote sexual intercourse, occurring often in the O. T., in classical Greek in
Plut., in the N. T. Matt. 1, 25, Luke i. 34, is quite in keeping with this; ef. especially
Luke i. 34.) ΓΙινώσκειν, used in such connections, denotes therefore to take notice of any
one, to form a connection or stand in union with any one. Cf. Ps. i. 6; Hos. xiii. 5;
Nah. i. 7 ; Ps. exliv. 3, τέ ἐστιν ἄνθρωπος ὅτε ἐγνώσθης αὐτῷ καὶ vids ἀνθρώπου ὅτι Noyltn
αὐτόν; So in Heb, xiii, 23, γινώσκετε τὸν ἀδελφὸν Τιμόθεον ; cf. Amos iii. 2 ; 1 Cor. viii. 3,
εἰ δέ τις ἀγαπᾷ τὸν θεόν, οὗτος ἔγνωσται ὑπ᾽ αὐτοῦ ; Gal. iv. 9, γνόντες θεόν, μᾶλλον γνωσ-
θέντες ὑπὸ θεοῦ; 2 Tim. ii. 19; Num. xvi. 5. Hence it is evident that, eg., John x. 27,
κἀγὼ γινώσκω αὐτὰ καὶ ἀκολουθοῦσίν μοι, is a logical inference from the thought expressed,
ver. 14, by γινώσκουσίν με τὰ ἐμά. Cf. John i. 10 with ver. 11. The connection, there-
fore, of this meaning with that explained above, where γινώσκειν equally denotes a personal
relation to the object, is evident.

Tvworés, %, dv, in later Greek with a passive sig. = known, for which in Homer
and the poets yards. Inthe N, T. John xviii. 15, ἦν γνωστὸς τῷ ἀρχιερεῖ; ver. 16;
Acts 1, 19, γνωστὸν ἐγένετο πᾶσιν; ii. 14, iv. 10, ix. 42, xiii, 38, xv. 18, xix. 17, xxviii,

Γνωστός 150 Γνῶσις

22, 28; γνωστὸν σημεῖον, Acts iv. 16. Οἱ γνωστοί, acquaintances, friends, Luke ii. 44,
xxiii. 49; cf. Ps. lxxxvii. 8; Neh: v.10. The “facultative” meaning, capable of being
known, always in Plato, where (6... Rep. vii. 51'7 B) it corresponds with νοητός, parallel
to dpards: ἐν τῷ γνωστῷ τελευταία ἡ τοῦ ἀγαθοῦ ἰδέα Kal μόγις ὁρᾶσθαι, ὀφθεῖσα δὲ
ξυλλογιστέα εἶναι; ὡς ἄρα πᾶσι πάντων αὕτη ὀρθῶν τε καὶ καλῶν αἰτία, ἔν τε ὁρατῷ φῶς
καὶ τὸν τούτου κύριον τεκοῦσα ἔν τε νοητῷ αὐτὴ κυρία ἀλήθειαν καὶ νοῦν παρασχομένη.
In this sense it is probably to be taken also in Oecd. R. 362; Xen. Hell. ii. 3. 18;
doubtful in Xen. Cyrop. vi. 3. 4; Arrian. diss. Epict. ii. 20. 4. The question now is,
whether we are to take it in this sense in Rom. i. 19, τὸ γνωστὸν τοῦ θεοῦ φανερόν ἐστιν
ἀν αὐτοῖς. In biblical Greek we can only cite in support of this rendering, Ecclus. xxi. 7,
γνωστὸς μακρόθεν ὁ δύνατος ἐν γλώσσῃ, and perhaps Acts iv. 16, ὅτε μὲν γὰρ γνωστὸν
σημεῖον γέγονεν δι᾿ αὐτῶν, πᾶσιν τοῖς κατοικοῦσιν “Ἱερουσαλὴμ φανερόν, καὶ οὐ δυνάμεθα
ἀρνήσασθαι. Still, as is clear even in these two passages, the meanings, capable of being
known, and known, do not, in many cases, lie very far asunder ; and so also in Rom. i. 19,
if only the construction there be rightly understood, so that we need the comparison of
analogous passages in order to decide its import. Τὸ γνωστὸν τοῦ θεοῦ is not an unusual
form of expression; the neuter substantival of the adj., with the genitive following
instead of the simple concord of adj. with subst., gives prominence to the former as the
main thought, cf. Phil. iii. 8, τὸ ὑπερέχον τῆς γνώσεως ; Heb. vi. 17, τὸ ἀμετάθετον τῆς
βούλης ; Rom. ii. 4, τὸ χρηστὸν τοῦ θεοῦ; and the genitive τοῦ θεοῦ is not gen. partit.=
“ what is knowable or known of God,” but as in all these cases the gen. possess. =“ God,
as He is knowable or known”—“ that God is knowable or known.” Cf. Kriiger, ὃ 47, 10.
Judging from the course of St. Paul’s argument in Acts xvii. 26, 27, it more probably
means knowable. Taking this view of the construction, the γνωστὸν τ. 0. forms very
appropriately the first step in the argument, of which ver. 21, γνόντες τὸν θεόν, is the
second. 1580. “ They could know God,” God has provided for this; 2d. “They do know
God, but,” etc.

Tvécts, ews, 4, strictly knowing or recognition, Thue. vii. 44. 2, εἰκὸς τὴν μὲν ὄψεν
τοῦ σώματος προορᾶν, τὴν δὲ γνῶσιν τοῦ οἰκείου ἀπιστεῖσθαι. Hence the knowledge or
understanding of a thing, always, with the genitive, expressed and understood. Luke
i. 77, τῆς σωτηρίας; 2 Cor. ii. 14, x. 5, τοῦ θεοῦ; iv. 6, τῆς δόξης τοῦ θεοῦ; Phil. iii. 8,
Χριστοῦ; 2 Pet. iii. 18, rod κυρίου ἡμῶν. The genitive is to be supplied, 1 Cor. viii. 1,
τῶν εἰδωλοθύτων, sc. ὅτε οὐδὲν εἴδωλον ἐν κόσμῳ, ver. 4; cf. ver. 8. So also vv. 7,10, 11.
(Ver. 7 explains itself in relation to ver. 1 by the change in the subject of the γνῶσις ;
for there the apostle directs his admonition solely to those who possess the γνῶσις in
question; cf. ver. 10, σὲ τὸν ἔχοντα γνῶσιν.) (a) Without the gen. obj. absolutely =
knowledge, understanding, in the formal sense, 1 Cor. viii, 1, ἡ γνῶσις φυσιοῖ, repeating
the abstract idea underlying the preceding γνῶσιν, sc, τῶν εἰδωλοθύτων ἔχομεν. In this
sense, ὁ. Plato, Rep. vi. 508 E, where γνῶσις καὶ ἀλήθεια occur together as denoting

arena tat

Γνῶσις 157 ” Ayvootos

form and substance; cf. what precedes, τὸ τὴν ἀλήθειαν παρέχον τοῖς γιγνωσκομένοις καὶ
τῷ γιγνώσκοντι τὴν δύναμιν ἀποδιδόν. Also Eph. iii. 19, γνῶναι τὴν ὑπερβάλλουσαν τῆς
νώσεως ἀγάπην τοῦ Χριστοῦ. Likewise absolutely, but (6) in a material or concrete sense
= insight, like γινώσκειν, “to have discernment,’ “to be clever;” it does not occur in
classical Greek, indeed γινώσκειν in this sense is rare. It is thus used in Rom. xi. 33,
ὦ βάθος πλούτου καὶ σοφίας καὶ γνώσεως θεοῦ; 1 Pet. iii. 7, συνοικοῦντες κατὰ γνῶσιν ὡς
κιτιλ.; 2 Pet.i. 5, ἐπιχορηγήσατε ἐν τῇ ἀρετῇ τὴν γνῶσιν, ἐν δὲ τῇ γνῶσει τὴν ἐγκράτειαν ;
Rom. xv. 14, μεστοί ἐστε ἀγαθοσύνης, πεπληρωμένοι πάσης γνώσεως, δυνάμενοι καὶ
ἀλλήλους νουθετεῖν; 2 Cor. vi. 6, ἐν ἁγνότητι, ἐν γνώσει, ἐν μακροθυμίᾳ. It means the
insight which manifests itself in the thorough understanding of the subjects which come
before it, and in the conduct determined thereby; which hits on what is right, in that it
allows itself to be guided by the right knowledge of the object with which it has to do.
Cf. Ecclus. i 19, φόβος κυρίου γνῶσιν συνέσεως ἐξώμβρησε; Prov. xxix. 7, ὁ ἀσεβῆς ov
νοεῖ γνῶσιν; Prov. xiii. 16, πᾶς πανοῦργος πράσσει μετὰ γνώσεως. Joined with σοφία
in Rom. xi. 33; 1 Cor. xii. 8; Col. ii. 8. Γνῶσις requires existent objects in distinction
from σοφία, which is not, like γνῶσις, an act or behaviour, but an attribute determining the
behaviour. In the passages thus far quoted we have found no occasion for understanding
γνῶσις of a knowledge whose subject-matter is Christian truth, God’s salvation. But
there are texts in which this reference is undeniable; where γνῶσις denotes an insight
which manifests itself in the understanding of saving truth, Mal. ii. 7, χείλη ἱερέως pudd-
ξεται γνῶσιν ; Luke xi. 52, ἤρατε τὴν κλεῖδα τῆς γνώσεως ; Rom. ii. 20, ἔχειν τὴν μόρφω-
σιν τῆς γνώσεως καὶ τῆς ἀληθείας ἐν τῷ νόμῳ; 1 Cor. xii 8, xiii. 2; 1 Tim. vi. 20,
ἀντιθέσεις τῆς ψευδωνύμου γνώσεως. Now as, for example, 2 Cor. vi. 6, 2 Pet. i. 5,
Rom. xv. 14 certainly refer to an insight belonging especially to Christians, we shall not
err if we take γνῶσις, wherever it is used absolutely, to denote an insight or discernment
conditioned by Christian truth, whether it manifest itself ἐν λόγῳ, cf. 1 Cor. i 5, 2 Cor.
viii. 7, xi. 6, 1 Cor. xii. 8, or ἐν ἔργῳ, as in 1 Pet. i. 5, 6.

"Ayvoortos, unknown, Wisd. xi. 18, xviii. 3; 2 Mace. i 19, 11. 7. Also=not
knowable, what withdraws itself from being known, wnrecognisable ; often in Plat., eg. Theaet.
202 B, Parmen. 135 A.—In the N. T. with a passive signification in Acts xvii. 23, εὗρον
βωμὸν ἐν ᾧ ἐπεγέγραπτο, ᾿Αγνώστῳ θεῷ. Cf. Pausan. Attic. i. 1. 4, ἐνταῦθα καὶ βωμοὶ
θεῶν τε ὀνομαζομένων ἀγνώστων ; Philostr. Apollon. vi. 3, σωφρονέστερον τὸ περὶ πάντων
θεῶν εὖ λέγειν, καὶ ταῦτα ᾿Αθήνῃσιν, οὗ καὶ ἀγνώστων δαιμόνων βωμοὶ ἵδρυνται; Pausan.
Eliac. v. 14, ἐπὶ τῇ Φαληρῷ... ᾿Αθηνᾶς ναός ἐστι καὶ Διὸς ἀποτέρω, βωμοὶ δὲ θεῶν τῶν
ὀνομαζομένων ἀγνώστων καὶ ἡρώων ; Lucian, Philopatr. 9, Νὴ τὸν "άγνωστον ! ibid. 29,
ἡμεῖς δὲ τὸν ἐν ᾿Αθήναις "Ayvworov ἐφευρόντες κιτλ. These quotations do not say that
there were altars in Athens with the inscription ἀγνώστους θεοῖς, but not with the inscrip-
tion of Acts xvii. 23 ; but, comparing them with that passage, they say that altars erected
to unknown gods might here and there be found, or, at all events, an altar erected to

᾿Αγνωσία 158 ᾿Ανάγνωσις

some unknown god. Cf. Winer, Realworterb., sv. Athen.; De Wette in loc. ; Neander,
Pflanzung, p. 246 ; Baumgarten, Apostelgesch. ὃ 27. The testimony of the Philopatris of
the Pseudo-Lucian is of special value. This treatise probably had its origin in the time
of Julian, and the play upon the expression proceeding from an opponent of Christianity
can only confirm the fact mentioned in the Acts. The critical school, which demands
clear proof of the existence of such an altar (Baur, Paulus, p. 175 sqq.), takes for granted
that if there were altars in several places with the inscription ἀγνώστῳ θεῷ, they must
always refer to one and the same unknown God; and accordingly they demand proof that
the worship of one indefinite, unknown, nameless God prevailed among the Athenians,—
a proof which is not needed for Acts xvii. 23, because in the discourse that follows the
unity of God is set prominently forth in opposition to polytheism, and there was no
need to lay stress upon the affirmation, “ There is only one God unknown to you.” Still
more superfluous is this proof if we read what follows, as it probably should be read,
thus, ὃ (instead of ὃν) οὖν ἀγνοοῦντες εὐσεβεῖτε, τοῦτο (instead of τοῦτον) «.7.A.— See
δεισιδαίμων.

᾿Αγνωσίέα, ἡ, ignorance, opposed to γνῶσις. In a formal sense in classical Greek
to denote being acquainted with anything, cf. Plat. Rep. v. 477 A, εἰ ἐπὶ μὲν τὸ ὄντι γνῶσις
ἣν, ἀγνωσία δ᾽ ἐξ ἀνάγκης ἐπὶ τῷ μὴ ὄντι. In the N. T., on the contrary, corresponding
to the use οὗ γιγνώσκειν, which = to be influenced by one’s knowledge of an object, it signifies
not merely an intellectual, but a moral defect or fault; 1 Cor. xv. 34, ἐκνήψατε δικαίως
καὶ μὴ ἁμαρτάνετε' ἀγνωσίαν yap θεοῦ τινὲς ἔχουσιν, where the τινές do not belong to the
ἄθεοι ἐν τῷ κόσμῳ, Eph, ii. 12, but to those who had undergone the change described in
Eph. ii. 13. Again, in 1 Pet. ii, 15, φιμοῦν τὴν τῶν ἀφρόνων ἀνθρώπων ἀγνωσίαν, it
clearly denotes more than an intellectual defect, and corresponds to γνῶσις in the sense of
discernment. Comp. Prov. xxix. 7.

᾿Αναγινώσκω, accurately to perceive, later also = to recognise; in Attic Greek
usually = to read, and so always in the N. T., LXX. = xp, Ex. xxiv. 7; 2 Kings xxiii. 2;
Deut. xxxi. 11; Dan. v. 7, 8,16. Hence

᾿Ανάγνωσιες, ἡ, reading, and, indeed, in Acts xiii. 15, 2 Cor. iii, 14, of the public
reading of Holy Scripture, cf. Neh. viii. 8, to which ἀναγινώσκειν is not limited. Without
the gen. obj, 1 Tim. iv. 13, πρόσεχε τῇ ἀναγνώσει, τῇ παρακλήσει, τῇ διδασκαλίᾳ, where,
in connection with παρακὰ. and 66. it also refers to public reading, and (seeing that it
can only be for the same purpose as παρ. and 6&6.) absolutely to the public reading of O. T.
Scripture, as it is used in patristic Greek of the public reading in chureh of the Holy
Scriptures, or of the portion of Scripture appointed to be read in public (ἀνάγνωσμαλ ;
hence the readers in the church, upon whom originally devolved the duty of reading and
expounding or application of the portion chosen, were called ἀναγνωσταί; cf. Justin
Martyr, and Chrys. in Suic. Thes. 8.0,

ἐδ...

al

——

᾿ΕἘπιγινώσκω 159 ᾿Επίγνωσις

Ἐπιγινώσκω, to give heed, to notice attentively, to take a view of, to recognise, eg.
of spectators; then generally =to know, like γιγνώσκω, eg. Xen. Hell. v. 4. 12, ὅσους
ἐπέγνωσαν τῶν ἐχθρῶν ὄντας ; vi. 5.17, ἐγνώσθησαν φίλοι ὄντες. So Mark ii. 8 (comp.
Luke viii. 46); Luke v. 22, xxiv. 16; Matt. xvii. 12; Mark vi. 33, 54, ete. As its
primary meaning grew weaker, this word began to be used in cases when, though a
stronger perception or knowledge was meant, there was no reason for laying stress upon it,
see Acts iii. 10, ix. 30, xii. 14, xxii. 24, ete.; Gen. xxxvii. 31, xxxviii. 25. So also in
Rom. i. 32, οἵτινες τὸ δικαίωμα τοῦ θεοῦ ἐπυγνόντες, this word was probably designedly
chosen ; whereas in ver. 21, γνόντες τὸν θεόν is used in order to hint that they could not
avoid having the knowledge. Cf. Wisd. xii. 27; Ecclus. xxxiii. 5; 2 Cor. xiii. 5, ἢ οὐκ
ἐπυιγινώσκετε ἑαυτοὺς, ὅτι Χριστὸς ᾿Ιησοῦς ἐν ὑμῖν. Whilst γινώσκειν sometimes means to
take notice merely, or to recognise a thing unintentionally, érvyw. implies at least a special
participation in the thing known, cf. Deut. i. 17, οὐκ ἐπιγνώσῃ πρόσωπον ἐν κρίσει, and
xvi. 19; but like γινώσκειν in certain cases only, so that éwvywooxew has a narrower
sphere of use, but when used gives greater weight to what is said. Cf. John viii. 32,
γνώσεσθε τὴν ἀληθείαν καὶ ἡ ἀλήθεια ἐλευθερώσει ὑμᾶς, with 1 Tim. iv. 3, of πιστοὶ καὶ
ἐπεγνωκότες τὴν ἀλήθειαν (see ἐπίγνωσις); Col. i, 6, ἐπέγνωτε τὴν χάριν τοῦ θεοῦ ἐν
ἀληθείᾳ, with 2 Cor. viii. 9, γινώσκετε τὴν χάριν τοῦ κυρίου ἡμῶν ; 2 Pet. ii. 21, κρεῖττον
ἣν αὐτοῖς μὴ ἐπεγνωκέναι τὴν ὁδὸν τῆς δικαιοσύνης, ἢ ἐπυγνοῦσιν ἐπιστρέψαι K.7.r., With Rom.
iii, 17, ὁδὸν εἰρήνης οὐκ ἔγνωσαν ; Col. ii. 2 with ver. 3; Matt. xi. 27, οὐδεὶς ἐπυγινώσκει
τὸν υἱόν, τὸν πατέρα, corresponding to the Johannine γινώσκειν. It is therefore a stronger
antithesis to ἀγνοεῖν than the simple γινώσκειν, 2 Cor. vi. 9, ὡς ἀγνοούμενοι καὶ ἐπυγινωσ-
Kopevot, as unknown and yet well known. Hence also opposed to ἐκ μέρους, γινώσκειν,
1 Cor. xiii. 12, ἄρτι γινώσκω ἐκ μέρους, τότε δὲ ἐπυγνώσομαι, καθὼς καὶ ἐπεγνώσθην, of a
knowledge which perfectly unites the subject with the object, cf. 1 Cor. viii. 3; Gal. iv. 9
(under γινώσκω) ; 1 Cor. xvi. 18. In some cases the verb is best rendered by understand ;
1 Cor. xiv. 37; 2 Cor. i. 13, 14; cf. Acts xxv.10, od κάλλιον ἐπυγνώσκεις ; Ecclus.
xii, 12, ἐπ᾽ ἐσχάτῳ ἐπυγνώσῃ τοὺς λόγους μου; xxii. 27, and often. So also sometimes,
though seldom, in classical Greek, where, however, in general the stronger meaning was
not without influence in determining the choice of this word instead of the simpler form ;
eg. Plato, Huthyd. 301 E; Soph. Hl. 1297. See Lexicons. —In the LXX.= y1; 15),
Piel, Hiph., which means, according to Fiirst, “ to be marked” or “ delineated,” Hiph. “ to
penetrate vigorously into a thing,” i.e. to know a thing by finding out its distinctive marks.

᾿Ἐπίγνωσες, ἡ, knowledge; clear and exact knowledge, more intensive than γνῶσις,
because it expresses a more thorough participation in the object of knowledge on the part
of the knowing subject. Rom. iii. 30, διὰ νόμου ἐπίγνωσις ἁμαρτίας; cf. vii. 7, τὴν
ἁμαρτίαν οὐκ ἔγνων εἰ μὴ διὰ νόμου, and the remarks on this passage, 8.0. γινώσκειν ; Rom.
i, 28, τὸν θεὸν ἔχειν ἐν ἐπυγνώσει, stronger than γινώσκειν τὸν θ., ver. 21. In the N. T.
it appears only in the Pauline writings and in Heb. x. 26, 2 Pet. i. 2, 8, 8, ii, 20, and

᾿Ἔπώνωσις 160 Προγινώσκω

always of 8 knowlege which very powerfully infiuences the form of the religious Ἧξε -- 5
knowlefige laying claim to personal sympathy, and exerting an influence upon the person.
CL Judith ix 14 Thus, as Delitesch says (Hebracrbr. 493), we may speck of αὶ false
γνῶσις, but not of a false ἐπέγνωσις. Seldom im classical Greck, Herodian, wii 6. 15,
ὦ tiv σφραγίδων 2; Plut., ἡ πῆς μουσικῆς €

Lc gen dj. ἀληθείας, 1 Tim ἢ 4; 2 Ὑπὸ. τ 95, τῷ 7; Titi 1, «κατὰ ἐπύγνωσεν
aides τῆς κατ εὑσεβείαν: Heh. x 26; θεοῦ, Eph i 17; Col i 10: 2 Ῥεὶ 1 9, εἴ
wer. 3; Eph iv. 13, εἰς τὴν Gorgta τῆς πίστεως καὶ τῆς ἐπιγνώσεως τοῦ view π. ὃ. - Cal
ii 2, εἰς ἐπίγνωσιν τοῦ μυστηρίον τοῦ θεοῦ, ἐν ᾧ εἰσὶν πάντες οἱ Syoavpol τῆς coding
καὶ τῆς γνώσεως ἀπύκρνῴοι, in order to attain the treasures of the γνῶσες, the riper
is neefled; Col. i 9, ἐ τοῦ θελήματος τοῦ θεοῦ ἐν πάσῃ σοφία καὶ συνέσει πνευματικῇ, the
elements which constitute the ἐπόγν. For é as evincing the relation of the person know-
ing to the object οἱ his knowledge, see 2 Pet. i 8, ταῦτα ὑμῖν imapywra...cveapyous
ing the religious blessings possessed by the subject, see 2 Pet i 2,3,Ephiiv;as
determining the manifestations of the religious life, 2 Pet. ii 20, awogwyarres τὰ gucopare
τοῦ κύσμον ἐν ἐπιγνώσει τοῦ κυρίον καὶ σωτῆρος x7). ᾿

IL Without object; in a formal sense, Rom. i 18, ἔχειν ἐν ἐπέγν.: Coli. 10, ἔνδυσά-
μενοι Toy νεὺν τὸν ἀνακαινούμενον εἰς ἐπίγνωσων κατ᾽ εἰκόνα TOD κτίσαντος αὐτόν, Where κατ᾽
εἰκώνα «7h. gives a more precise definition of ἐπέγνωσις 85 a knowledge “ which is deter-
mined by,” or “ which regulates itself according to” εἴα. so that the difference mentioned
in ver. 11 disappears, as far as it is concerned. Comparing, however, Col ii 2, 23, it seems
sore appropriate to take ἐπέγνωσις here, as elsewhere, in a material sense as denoting the
discernment genetically connected with the knowledge and possession of salvation, which
Actermines the moral conduct; ef Phil i 9, ἵνα ἡ ἀγάπη ὑμῶν... περισσεύη ἐν ἐπυγνώς-.
oes καὶ πάσῃ αἰσθήσει, cis τὸ δοκιμάξειν τὰ διαφέροντα, where αἰσθήσις denotes the tact

obtained by experience; so ἐπόγι. refers to that clearness of consciousness which enables —

one to avoid error. Cf Rom. x 2, ξῆλον θεοῦ ἔχουσιν, ἀλλ᾽ ov κατ᾽ ἐπίγνωσιν. See
γνῶσις, 2 Pet.i 5; Rom. xi 33. Thus im Col iii 10, κατ᾽ εἰκόνα is a second and
Coser defining of ἀνακαινούμενον, side by side with κατ ἐπέγνωσιν. ᾿Ἐπίγνωσις here
stands in contrast with the sins enumerated in the preceding verses, and we may fairly
compare Eph. iv. 22, ὁ παλαιὸς ἄνθρ. ὁ φθειρόμενος κατὰ τὰς ἐπιθυμίας τῆς ἀπάτης.

Προγιενώσκ ω, to perceive or recognise beforehand, to know previously, to foreknow.
(The correlative of time is given in the context.) Plat. Rep. iv. 426 C, προγιγνώσκων τὰς
σφετέρας βουλήσεις ; Theact, 203 D, προγυγνώσκειν τὰ στοιχεῖα ἅπασα ἀνάγκη τῷ pOXovti
more γνώσεσθαι ξυλλαβήν ; Xen. Apol. 30, προγ. τὰ μέλλοντα; Aristot. eth. Nic. vi. 3, ἐκ
προγινωσκομένων πᾶσα διδασκαλια, So 2 Pet. iii. 17, ὑμεῖς οὖν προγινώσκοντες φυλάσ-
σεσθε, ἵνα μὴ κιτιλ.; Acts xxvi. 5, τὴν μὲν οὖν βίωσίν μου τὴν ἐκ νεότητος ἴσασι πάντες of
᾿Ιουδαῖοι, προγινώσκοντές με ἄνωθεν. Likewise in the Apocrypha, Wisd. vi. 14, φθάνει

Προγινώσκω 161 TI poyvects

(sce. ἡ σοφία) τοὺς ἐπιθυμοῦντας προγνωσθῆναι, “ to those who desire her, she gives in anti-
cipation to know her ;” viii. 8, σημεῖα καὶ τέρατα προγινώσκει καὶ ἐκβάσεις καιρῶν καὶ
χρόνων; xviii. 6, ἐκείνη ἡ νὺξ προεγνώσθη πατράσιν; cf. Judith ix. 6, ἡ κρίσις σου ἐν
προγνώσει; xi. 19, ταῦτα ἐλαλήθη μοι κατὰ πρόγνωσίν μου.

As to the use of the word in Rom. viii, 29, ὅτε ods προέγνω, καὶ προώρισε συμμόρφους
τῆς εἰκόνος τοῦ υἱοῦ αὐτοῦ, εἰς TO εἶναι K.T.r., Xi. 2, οὐκ ἀπώσατο ὁ θεὸς τὸν λαὸν αὑτοῦ,
ὃν προέγνω, it is simplest to take προγιν. in accordance with the meaning οἵ γινώσκειν in
similar texts, Hos. xiii. 5, Amos iii. 2, 1 Cor. viii. 3, Gal. iv. 9, 2 Tim. 11, 19, ἔγνω κύριος
τοὺς ὄντας αὑτοῦ, Matt. vii. 23, John x. 14, as denoting a knowing which precedes the
knowledge expressed in these passages, that is, as equivalent to “ unite oneself before with
some one.” Cf. Rom. xi. 2, “God has not cast away His people with whom He had
before joined Himself,” ic. before this union was historically realized. The only question
is, to what does the πρὸ carry us back? to a logical past—as might perhaps be inferred
from Rom. xi. 2,—which would materially weaken the force of the argument supplied by
ὃν προέγνω in proof of the main clause, or to the present in view of its relation to the
future,—as might be inferred from Rom. viii, 29,—did not the context there suggest the
union of the divine foreknowledge with the divine πρόθεσις. As this latter word denotes
God’s saving decree preceding and forming the foundation of its temporal realization, so
προγινώσκειν denotes the divine γινώσκειν as already present in the divine decree before
its manifestation in history, i.e. the union between God and the objects of His sovereign
grace implied in His decree of salvation, and accordingly already in existence before its
accomplishment ; so that προγινώσκειψ corresponds with the ἐκλέγεσθαι πρὸ καταβολῆς
κόσμου, which in Eph. i, 4 precedes the mpooplfew, just as mpoyw. in Rom. viii. 29.
TI poyw., however, essentially includes a self-determining on God’s part to this fellowship
(Rom. viii. 29, whom God had beforehand entered into fellowship with), whereas ἐκλέγ.
merely expresses a determining directed to the objects of the fellowship; cf. 1 Pet. i. 2,
ἐκλεκτοὶ κατὰ πρόγνωσιν θεοῦ. Tlpoywoaxew, like γινώσκειν, is a conception complete in
itself, the purport of which does not need to be indicated beforehand, as it would have to
be if in the places quoted it meant a decision come to concerning any one. Against this
meaning it cannot be objected that yw. and προγιν. in this sense would not be joined to
the accusative of the person (cf. Dem. xxix. 58, προγινωσμένος ἀδικεῖν παρὰ τῷ διαιτητῇ,
in accordance with which 1 Pet. i. 20, προεγνωσμένου μὲν πρὸ καταβολῆς κόσμου, might
be explained), but rather that a specification of the purport or contents would be requisite
in order to make it complete. We may better compare the last-named passage with
Luke ix. 35, ὁ υἱός μου ὁ ἐκλελεγμένος, and xxiii. 35, ὁ Χριστὸς ὁ τοῦ θεοῦ ἐκλεκτός (cf.
1 Pet. ii. 4), because the statement concerns the historical Person of the Messiah; see
“Χριστοῦ, ver. 19,

II σόγνωσις, ἡ, the foreknowing, recognising beforehand; in 1 Pet. i. 2, ἐκλεκτοὶ
κατὰ πρόγνωσιν θεοῦ, it denotes the foreordained relation of fellowship of God with the
x

Πρόγνωσις 162 ᾿Αγνοέω
objects of His saving counsel; God's self-determining towards fellowship with the objects
of His sovereign counsel preceding the realization thereof. In Acts ii. 23, τοῦτον τῇ
ὡρισμένῃ βουλῇ καὶ προγνώσει τοῦ θεοῦ ἔκδοτον x.7.X., it is simplest to take mpoyrwous as
=a resolution formed beforehand, though this meaning is foreign to classical Greek; or,
quite generally, as = foreknowledge, prescience, cf. Judith ix. 6, ἡ κρίσις σου ἐν προγνώσει,
because an explanation answering to the interpretation given above of 1 Pet. i. 20 seems
too remote, and little in harmony with the connection.

"Ayvoéa, not to recognise, not to know, to be unacquainted with, usually followed
by the accusative, as in Acts xvii. 23, ὃν ἀγνοοῦντες edoeBeire ; 2 Cor. ii. 11, οὐ γὰρ τὰ
τοῦ σωτανᾶ νοήματα ἀγνοοῦμεν; Rom. x. 3, ayv. τὴν τοῦ θεοῦ δικαιοσύνην ; Rom. xi. 25,
τὸ μυστήριον. Followed by περί, to be in ignorance concerning anything, 1 Cor. xii. 1, περὶ
τῶν πνευματικῶν ; 1 Thess, iv. 13, wept τῶν κοιμωμένων. In 2 Pet. ii. 12, ἐν ols ἀγνοοῦσιν
βλασφημοῦντες, it is simplest to assume a construing of ἀγν. with ἐν, as in Ecclus. v. 15,
ἐν μεγάλῳ καὶ ἐν μικρῷ μὴ ἀγνοεῖ. Otherwise we must render it, ἐν τούτοις, ἃ ἀγν.,
βλασφ. Followed by ὅτι, Rom. i. 13, ii. 4, vi. 3, vii. 1; 1 Cor. x. 1; ef. Rom. xi. 25,
ἀγν. τὸ μυστήριον τοῦτο, ὅτι; 2 Cor. i. 8, ἀγν. ὑπὲρ τῆς θλίψεως ὅτι. Passive, to be wn-
known, unrecognised, or in antithesis with ἐπιγνώσκειν, to be mistaken, misunderstood, cf.
1 Cor. xiv. 38; 2 Cor. vi. 9, ὡς ἀγνοούμενοι καὶ ἐπυγινωσκόμενοι ; Gal. i. 22, ἀγνοούμενος
τῷ προσώπῳ. Then = to be ignorant, to have no discernment of, not to understand, cf.
Xen. Mem. i. 2. 33, 6 δὲ Σωκράτης ἐπήρετο αὐτώ, ei ἐξείη πυνθάνεσθαι, εἴ τι ἀγνοοῖτο τῶν
προηγορευμένων. So Mark ix. 32; Luke ix. 45, τὸ ῥῆμα; Acts xiii. 27, τὸν λόγον τῆς
σωτηρίας; cf. 1 Cor. ii. 8; 1 Tim. i. 13, ἀγνοῶν ἐποίησα; 1 Cor. xiv. 38, εἰ δέ τις ἀγνοεῖ,
ἀγνοείτω, in contrast with ver. 37, ἐπυγινώσκειν. Lastly, it signifies, to err, to commit a
fault,—of faults arising from the want of discernment, or knowledge, or insight, eg.
Polyb., πάλιν τὸν ᾿Αννίβαν ἀναστάντα φάναι φασὶν ἀγνοεῖν, καὶ συγγνώμην ἔχειν, εἴ τε
παρὰ τοὺς ἐθισμοὺς πράττει. It denotes conduct the result and import of which is un-
perceived by the agent; Luke xxiii. 34, od yap οἴδασιν τί ποιοῦσιν. Thus especially in
later writers. In the LXX. = ον, Lev. v. 18; mv, Lev. iv. 13, ἀγνοεῖν ἀκουσίως ; 1 Sam.
xxvi. 21; ow, Hos. iv. 15; cf. Tob. 111. 3—In Heb. v. 2, μετριοπαθεῖν τοῖς ἀγνοοῦσιν
καὶ πλανωμένοις, the two terms denote those collectively for whom the functions of the
high priest are exercised, ἀγνοοῦντες referring to those whose acts are not the result of
previous conscious thought (see ἀγνόημα, ἄγνοια), cf. Rom. vii. 7, 8, 13, so that their
conduct cannot be regarded as deliberate and intentional opposition (Heb. 757 3), though
in consequence of the interposition of the law it has become παραβάσις, 1.6. involves guilt.
Rom. vii. 7, τὴν ἁμαρτίαν οὐκ ἔγνων εἰ μὴ διὰ νόμου; ver. 8, ἀφορμὴν δὲ λαβοῦσα ἡ
ἁμαρτία διὰ τῆς ἐντολῆς κατειργάσατο ἐν ἐμοὶ πᾶσαν ἐπιθυμίαν" χωρὶς γὰρ νόμου ἁμαρτία
νεκρά. The ἀγνοοῦντες, accordingly, are those who are under the power of sin, and there-
fore sin perhaps against knowledge and will, but are passively subject to it; cf. ἀσθένεια,
Heb. v. 3, Their consciousness is passive, not active, in relation to sin ; cf. Aristot. Rhet.

᾿Αγνόημα 108 Γλῶσσα

. ” , \ "

i. 10, ἔστω δὴ τὸ ἀδικεῖν τὸ βλάπτειν ἑκόντα παρὰ τὸν νόμον ... ἑκόντες δὲ ποιοῦσιν ὅσα
εἰδότες καὶ μὴ ἀναγκαζόμενοι. ὅσα μὲν οὖν ἑκόντες, οὐ πάντα προαιρούμενοι, ὅσα δὲ προαι-
φούμενοι εἰδότες ἅπαντα᾽ οὐδεὶς γὰρ ὃ προαιρεῖται ἀγνοεῖ.

᾿Αγνόημα, τό, mistake, oversight, Strabo; moral delinquency, sin, committed κατ᾽
ἀγνοίαν, not κατὰ προαίρεσιν, κατὰ πρόθεσιν, cf. Raphel, annott. Polyb. on Acts iii. 17, but
ἀκουσίως, Lev. iv. 13; cf. Heb. x. 26, ἑκουσίως ἁμαρτάνειν ... μετὰ τὸ λαβεῖν τὴν ἐπέ-
γνωσιν τῆς ἀληθείας. According to the analogy of Scripture, it denotes not only uncon-
scious sin, but generally all sin wherein consciousness is passive,—sin which perhaps may
enter into consciousness, but which does not proceed from consciousness, cf. Heb. ν. 2,
and dyvociv; Heb. ix. 7, αἷμα προσφέρει ὑπὲρ ἑαυτοῦ καὶ τῶν τοῦ λαοῦ ἀγνοημάτων.
Cf. eg iii. 3; Ecclus. li. 19, xxiii. 2; 1 Mace. xiii. 39.

"Ayvo.a, ἡ, want of knowledge, ignorance, which leads to mistaken conduct, snd
forbids unconditional imputation of the guilt of the acts performed; 1 Pet. i. 14, αἱ πρό-
τερον ἐν τῇ ἀγνοίᾳ ὑμῶν ἐπιθυμίαι; Acts iii. 17, κατὰ ἄγνοιαν ἐπράξατε; cf. Luke xxiii. 34 ;
1 Cor. ii, 8. Cf. Xen. Cyrop. iii. 1. 21, οὐ γὰρ κακονοίᾳ τινὶ τοῦτο ποιεῖ, ἀλλ᾽ ἀγνοίᾳ
ὁπόσα δὲ ἀγνοίᾳ ἄνθρωποι ἁμαρτάνουσι, πάντα ἀκούσια ταῦτ᾽ ἐγὼ νομίζω. This ἄγνοια
is with St. Paul the characteristic of heathendom, Acts xvii. 30, Eph. iv. 18, compare
ver. 17, and is a state which renders repentance necessary, Acts xvii. 30, χρόνους τῆς
ἀγνοίας ὑπεριδὼν ὁ θεὸς τὰ viv παραγγέλλει μετανοεῖν, and therefore eventually furnishes
ground for blame, Eph. iv. 18, as otherwise for forbearance. LXX.= ἀγνόημα, for dv,
Gen. xxiv. 10, ἐπήγαγες ἂν ἐφ᾽ ἡμᾶς ἄγνοιαν; 2 Chron. xxviii. 13. Ps. xxv. 7 =ywB;
Lev. v. 18, xxii. 14, Eccles, v.5 =723%, The expression blends together guilt and ex-
culpation. See John xv. 21 sqq., xvi. 3; Rom. i. 20.

Γλῶσσα, ἡ, the tongue, Luke xvi. 24, Rev. xvi. 10, Acts 11, 3, as the organ of
speech (λόγων ἄγγελος, Euripid. Suppl. 203), Mark vii. 33, 35; Luke i. 64; Jas. i. 26,
iii. 5, 6, 8; 1 Pet. iii. 10; 1 John iii. 18; Rom. iii. 13; 1 Cor. xiv. 9, xiii, 1—Rom.
xiv. 11, Phil. ii, 11, Ha πᾶσα γλῶσσα ἐξομολογήσηται x.7.r., is a figurative way of
expressing the thought that every one ought to share in this ἐξομολ. ; cf. in both texts
the preceding πᾶν γόνυ, as also Acts ii. 26. Then = language, dialect, eg. Xen. Mem.
iii, 14. 7, ἔλεγε δὲ καὶ ὡς τὸ εὐωχεῖσθαι ἐν τῇ ᾿Αθηναίων γλώττῃ ἐσθίειν καλοῖτο. Often
in Herod., eg. i. 57, βάρβαρον γλῶσσαν ἱέντες ; ix. 16, ἕλλαδα γλῶσσαν ἱέντα, etc. So
Rev. v. 9, vii. 9, x. 11, xi. 9, xiii. 7, xiv. 6, xvii. 15, joined with ἔθνος, λαός, φυλή.
Acts ii. 11, ἀκούομεν λαλούντων αὐτῶν ταῖς ἡμετέραις γλώσσαις τὰ μεγαλεῖα τοῦ θεοῦ.
Accordingly the corresponding γλῶσσαι, ver. 4, ἤρξαντο λαλεῖν ἑτέραις γλώσσαις, is to be
understood as meaning, “ they began to speak in other languages.” We must not, how-
ever, conclude that this gift consisted in speaking in foreign languages which had not been
learned ; the account is given from the standpoint of the hearers mentioned in vv. 8-11,
while ver. 13, ἕτεροι δὲ διαχλευάξζοντες ἔλεγον ὅτι γλεύκους μεμεστωμένοι εἰσίν. To those

Γλῶσσα 104 Γλῶσσα

who understand the phenomenon, it appeared as a speaking in their own languages, but
to others as the stammering of drunkards ; ef. Isa. xxviii. 11, xxxiii. 19; 1 Cor. xiv. 21.
As this speaking with tongues was not intended as an address to others (cf. Acts
ii. 14 seq.), but to God either in praise or prayer, Acts x. 46, ἤκουον αὐτῶν λαλούντων
ηλώσσαις καὶ μεγαλυνόντων θεόν, cf. ii, 11; 1 Cor. xiv. 2, ὁ γὰρ λαλῶν γλώσσῃ οὐκ ἀν-
θρώποις λαλεῖ ἀλλὰ τῷ θεᾷ; 1 Cor. xiv. 14, προσεύχεσθαι γλώσσῃ ; as it served not for
the profit of others, but for the edification of the speakers themselves, 1 Cor. xiv. 4, cf. ver.
18,—we may suppose as the foundation of the phenomenon the gift of a language produced
by the Holy Ghost (καθὼς τὸ πνεῦμα ἐδίδου ἀποφθέγγεσθαι αὐτοῖς), specially serving and
fitted for intercourse with God, independently of the process of thought carried on in the
νοῦς, by which the clothing of the thoughts is ordinarily conditioned (1 Cor. xiv. 19;
ef. Plut. Mor. 90 B, γλῶσσα ὑπήκοος TH λογισμῷ), ἃ speaking in a form of language pro-
duced by the Holy Ghost which blended in one comprehensive expression the various
languages of mankind,— indeed, the list of nations given in Acts ii, 9-11 is clearly meant
to convey the idea of universality. As analogous passages, we may refer to Rom.
viii, 26, αὐτὸ τὸ πνεῦμα ὑπερεντυγχάνει στεναγμοῖς ἀλαλήτοις ; 2 Cor. xii. 4, ἤκουσεν
ἄῤῥητα ῥήματα ἃ οὐκ ἐξὸν ἀνθρώπῳ λαλεῖν ; Rev. xiv. 8, ἄδουσιν δὴν καινὴν... καὶ
οὐδεὶς ἠδύνατο μαθεῖν τὴν ὠδὴν, εἰ pw... οἱ ἠγορασμένοι ἀπὸ τῆς γῆς, Vv. 9. In this
miracle we have an anticipation of the future of the kingdom of God,—a future which thus
reflected itself at the outset of its realization on earth, and indeed in a manner corre-
sponding to the contrast between the present and the future; cf. 1 Cor. xiii. 8, γλῶσσαι
παύσονται. At first the susceptible could understand it, as is evident not only from
Acts ii, 12, but also from Acts x. 46, xix. 6; but it gradually became more alien to the
habit and life of the Church, for though the possibility of interpretation of what was said
on the part of some remained (1 Cor. xii. 10), it was not even necessary that the speaker
himself should understand what he uttered (1 Cor. xiv. 10). Thus the miracle became
more and more isolated and rare, until, as the gospel spread, it had vanished in the age
when church history began. It also tells in favour of the above (viz. that the miracle was
not the actual speaking of foreign languages), that the expression ἑτέραις yAdooais λαλεῖν
occurs only in the account of its first appearance, Acts ii. 4. This suggested the namo
of the miracle as γλῶσσαις λαλεῖν, Acts x. 46, xix. 6; cf. Mark xvi. 17, γλῶσσαις λαλή-
σουσιν καιναῖς ; whence it is clear that γλῶσσα is always to be taken to mean language ;
the plural γλῶσσαι includes the idea that this kind of speaking is a blending of various,
perhaps of all, human languages, representing the γένη γλώσσων of 1 Cor. xii. 10, 28, but
is not identical with the various languages; ef. as the designation of the latter, yévn
φονῶν, 1 Cor. xiv. 10. The sing. γλῶσσῃ λαλεῖν, which is used only of individuals,
1 Cor, xiv. 2, 4, 13, 14, 19, 27, ef. ver. 26, γλῶσσαν ἔχει, while the plural is used both
of one person and of several, 1 Cor. xv. 5, 6, 18, must be taken to mean language, te.
the language of the Spirit, and gives prominence to the specialization of the manifoldness,
as it is manifested in an individual. (Considering its connection with γλώσσαις dad,

Γράφω 165 Γράφη

we cannot explain the sing. as meaning gift of language, as in classical Greek it may
denote the power of speech or the gift of eloquence.)

Tpadao, γράψω, ἔγραψα, second aor. pass, ἐγράφην, primarily to grave, to engrave
(dig in), Hom. J7. xvii. 599; to write, 2 Thess. iii, 17; Gal. vi. 11; Mark x. 4; John
xxi. 25; Luke i. 63, ete. With Luke x. 20, τὰ ὀνόματα ὑμῶν ἐγράφη ἐν τοῖς οὐρανοῖς
(Tisch. ἐγγέγραπται), cf. Ps. lxxxvii. 6, lxix. 29; Ezek. xiii. 9. The writing of names in
heaven means that God remembers and will not forget the individuals named, because
generally by writing the name the recollection of the person is fixed; cf. in classical
Greek, γράψειν εἰς ὕδωρ, ἐν ὕδατι, of what is given over to oblivion. A correlative ex-
pression also occurs Jer. xvii. 13, πάντες of καταλιπόντες σε καταισχυνθήτωσαν, ἀφεστη-
κότες ἐπὶ τῆς γῆς γραφήτωσαν, with which cf. 1 Sam. iii 19, xiv. 45, xxvi. 20; Isa,
xxvi. 5, xlvii. 1.—The use of γέγραπται, γεγραμμένον, absolutely, of what is found written
in Holy Scripture, finds its explanation in the use of γράφειν to denote legislative act or
enactment, cf. Xen. Mem. i. 2. 44, ὅσα dpa τύραννος μὴ πείσας τοὺς πολίτας ἀναγκάζει
ποιεῖν γράφων, and often; Plat. Pol. 295 E, κατὰ τοὺς τῶν γραψάντων νόμους, 299 C,
μανθάνειν γεγραμμένα καὶ πάτρια ἔθη κείμενα; Dem. lviii. 24, τὰ γεγραμμένα = νόμοι ;
Aristot. Rhet. i. 10, νόμος δ᾽ ἐστὶν ὁ μὲν ἴδιος ὁ δὲ κοινός" λέγω δὲ ἴδιον μὲν καθ᾽ ὃν γεγραμ-
μένον πολιτεύονται, κοινὸν δὲ ὅσα ἄγραφα παρὰ πᾶσιν ὁμολογεῖσθαι δοκεῖ. Cf. Luke
xx. 28, Μωσῆς ἔγραψεν ὑμῖν ; Rom. ii. 15; 1 John ii. 7. In the sphere of revelation
the written records hold this authoritative position, and γέγραπται always implies an
appeal to the indisputable and normative authority of the passage quoted, cf. Matt. iv.
4, 6, 7,10, xi. 10, ete. It is completed by additions such as ἐν νόμῳ, Luke ii. 23,
x. 26; ἐν βίβλῳ λόγων Ἡσαΐου, Luke iii. 4; ἐν τοῖς προφήταις, John vi. 45, etc,
Hence Rom. xv. 4, ὅσα γὰρ προεγράφη, eis τὴν ἡμετέραν διδασκαλίαν ἐγράφη ; 1 Cor.
x. 11, ἐγράφη δὲ πρὸς νουθεσίαν ἡμῶν. ----ΤῊΘ reference of a prophecy taken into considera-
tion is for the most part indicated by περί, c. gen., Matt. xi. 10, xxvi. 24; also by ἐπί
twa, Mark ix. 12,13; ἐπί τινί, John xii. 16; and once by the dative, Luke xviii. 31;
ef. Matt. xiii. 14.

T ράφη, ἡ, that which is written, the writing, both the characters and the document
written, 1 Chron. xxviii. 19 , letter, 2 Chron. ii. 19; written order or direction, 2 Chron.
xxxv. 4; 1 Esdr. i. 4; document, eg. yp. γενική, table of genealogy, 1 Esdr. v. 39.—The
N. T. use of ἡ γραφή to denote the collection of the γραφαὶ dyias, Rom. i. 2, θεόπνευσ-
τοι, 2 Tim. iii. 16, one part of which are called yp. προφητικαί, Rom. xvi. 26, τῶν
προφητῶν, Matt. xxvi. 56, implies the idea expressed in γέγραπται, viz. a reference to the
authoritative character of the Scriptures as a whole, which gives them a special and unique
position ; indeed, they are everywhere termed ἡ γραφή in an authoritative sense. In this
sense (I.) ἡ yp. is used of a single text, Mark xii. 10, οὐδὲ τὴν γραφὴν ταύτην ἀνέγνωτε;
Luke iv, 21, πεπλήρωται ἡ yp. αὕτη; Acts i. 16, viii. 35, John xix. 37, ἑτέρα γραφή.
Without any qualifying reference, Mark xv. 28, John xiii, 18, ἵνα ἡ yp. πληρωθῇ ὁ

Τράφη 106 Τραμμα

τρώγων κιτὰλ.; John xix. 24, 36, xx. 9; Jas. ii. 8,23. Then (11.) the plural ai γραφαί,
with predominant reference to all writings or declarations of this character coming under
consideration, Matt. xxi. 42, xxii. 29, xxvi 54; Mark xii. 24, xiv. 49; Luke xxiv. 27,
διερμήνευεν ἐν πάσαις ταῖς γραφαῖς τὰ περὶ αὐτοῦ; xxiv. 32, 45; John v. 39; Acts
xvii. 2, 11, xviii. 24, 28; Rom. xv. 4; 1 Cor. xv. 8, 4; 2 Pet. iii. 16. Lastly (IIL)
the sing. ἡ γραφή, to denote Scripture as a whole, John ii. 22, vii. 38, 42, x. 35, οὐ
δύναται λυθῆναι ἡ γραφή; John xix. 28; Acts viii. 32; Rom. iv. 3, ix. 17, x. 11, xi. 2;
Gal. iii. 8, 22, iv. 30; 1 Tim. v. 18; 1 Pet. ii 6; 2 Pet. i 20. In Jas. iv. 5 there is no
reference to an aprocyphal book. The declaration referred to is probably given in ver. 6,
and ver. 5 must be read thus, ἢ δοκεῖτε ὅτε κενῶς ἡ γραφὴ λέγει, πρὸς φθόνον ἐπιποθεῖ τὸ
πνεῦμα... μείζονα δὲ δίδωσιν χάριν" διὸ λέγει, ὁ θεὸς κιτλ. In the first sentence λέγειν =
to speak, as in Rom. iii. 5, vi. 19; 1 Cor. i. 10, ix. 10; 2 Cor. vi. 18, xi. 21, ete. The
πρὸς φθόνον... χάριν is a N. T. way of expressing the quotation given in ver. 6.

Tpdppa, τό, that which is written, a letter of the alphabet, a book, letter, bond, etc.
Luke xxiii. 38 ; Gal. vi. 11; Luke xvi. 6, 7; Acts xxviii. 21; John x. 47. The Holy
Scriptures, τὰ ἱερὰ γράμματα, is a name distinct from ἡ γραφή, describing them as the
object of study or of knowledge; whereas γραφή describes them as an authority, 2 Tim.
111. 15; cf. Joseph. Antt. iii. 7. 6, xiii. 5. 8, v. 1. 17, τὰ ἀνακείμενα ἐν τῷ ἱερῷ γράμματα.
It cannot be proved that τὰ γράμματα without the qualifying word signifies Holy
Scriptures ; at least there is no sufficient reason for taking it thus in the single passage,
John vii. 15, where it occurs,—occurs, too, without the article. There we read, πῶς
οὗτος γράμματα οἷδεν μὴ μεμαθηκώς; The expression means knowledge contained in
writings, learning, or usually the elements of knowledge; at a later period too = science ;
and the words simply say, “How has this man attained knowledge or science which he
has not acquired by pursuing the usual course of study?” Cf. Acts xxvi. 24, τὰ πολλά
σε γράμματα εἰς μανίαν περιτρέπει, perhaps = “ thou hast studied too much.” Plat. Apol.
26 D, γραμμάτων ἄπειρον εἶναι; Plut. Cic. 48, etc. That the Jews meant by this word
Scripture-learning κατ᾽ é&., is evident from the view they took of γράμματα μανθάνειν,
vid. ypappareds.—Paul is wont to contrast γράμμα and πνεῦμα; Rom. ii. 29, περιτομὴ
καρδίας ἐν πνεύματι ov γράμματι; vii. 6, δουλεύειν ἐν καινότητι πνεύματος, Kal οὐ παλαιό-
τητι γράμματος ; 2 Cor. iii. 6, διάκονοι καινῆς. διαθήκης, οὐ γράμματος, ἀλλὰ πνεύματος"
τὸ γὰρ γράμμα ἀποκτείνει, τὸ δὲ πνεῦμα ζωοποιεῖ, This antithesis may be explained thus:
γράμμα denotes the law in its written form (see γράφειν as used of legislative acts),
whereby the relation of the law to the man whom it concerns is the more inviolably estab-
lished ; see Rom. ii. 27, κρινεῖ... σὲ τὸν διὰ γράμματος καὶ περιτομῆς παραβάτην νόμου ;
2 Cor. iii. 7, ἡ διακονία τοῦ θανάτου ἐν γράμματι ἐντετυπωμένη λίθος ἐγενήθη ἐν δόξῃ ;
and hence it was at the same time used to express the antithesis between the external,
fixed, and governing law, and the πνεῦμα, the inner, effective, energizing, and divine prin-
ciple of life. Cf. Melanchthon on Rom. vii. 6, ideo dicitur litera, quia non est verus et

. ..---ς-ςςς:

—_

EEE

Γράμμα 167 Ὑπογραμμός

vivus motus animi, ete. In classical Greek we may compare Aristot. Polit. iii. 15, κατὰ
γράμματα ἄρχειν, iii. 16, κατὰ γράμματα ἰατρεύεσθαι; Plut. Lucull. 10, στήλην τινὰ
δόγματα καὶ γράμματα ἔχουσαν ; Plat. Polit. 302 E, Movapyia τοίνυν ζευχθεῖσα μὲν ἐν
ράμμασιν ἀγαθοῖς, ods νόμους λέγομεν ; Legg. vii. 823 A, τοῖς τοῦ νομοθετοῦντος ...
πειθόμενος γράμμασιν, ix. 858 E, xi. 922 A, τὰ τῶν ἀγαθῶν νομοθετῶν γράμματα τιμᾶν.

ΓΤραμματεύς, ὁ, writer, 2 Chron. xxvi. 11, xxxiv. 13; 2 Sam. viii. 17, xx. 25 ;
1 Kings iv. 3; Neh. xiii. 13; in public service among the Greeks, and the reader of the
legal and state papers; hence Hesych., γραμμ. ὁ ἀναγνώστης. As to the distinction
between the yp. of the towns of Asia Minor and those of Greece, and of the higher
authority of the former, cf. Deyling, Observatt. ser. iii. 382 sqq. Cf. Ex. v. 6,10; Num.
xi. 16. In the LXX. γραμματεύς corresponds to the Hebrew 80, Ezra vii. 6, 11,12, 21,
Neh. viii. 4, 9, 13, from 75D, book, not from 75D, which does not occur, therefore =
literatus, scholar. In Ezra vii. always with an addition, ver. 6, yp. ταχὺς ἐν νόμῳ Μωυσῆ
ὃν ἔδωκε κύριος ὁ θεὸς "Iopayd; ver. 11, yp. βιβλίου λόγων ἐντοχῶν κυρίου καὶ προσταγ-
μάτων αὐτοῦ; ver. 12, yp. νόμου κυρίου τοῦ θεοῦ; In Nehemiah, on the contrary, in the
places above named, with no addition, though in the same sense, cf. Ezra vii. 21, yp. τοῦ
θεοῦ τοῦ οὐρανοῦ; Ecclus. xxxviii. 24; 2 Mace. vi. 18. Accordingly it primarily denotes
one well versed in the law (a clever scribe, ready in the Scriptures, comp. especially
Ezra vii. 6). Winer (Realwérterb., art. “ Schriftgelehrte”) has ably shown how, during
the exile and afterwards, the knowledge of the law supplied the place of the relatively
independent "225, The ypap. were well versed in the law, ie. in the Holy Scriptures,
and expounded them, Matt. vii. 29, xvii. 10, xxiii. 2, 13, Mark i. 22, and elsewhere;
πατρίων ἐξηγηταὶ νόμων, Joseph. Antt. xvii. 6. 2, are, according to the true idea of them,
acquainted with and interpreters of God’s saving purpose, Matt. xiii, 52, πᾶς γραμματεὺς
μαθητευθεὶς τῇ βασιλείᾳ τῶν οὐρανῶν ; Matt. xxiii. 34, ἀποστέλλω πρὸς ὑμᾶς προφήτας
καὶ σοφοὺς καὶ γραμματεῖς ; but, in fact, in the time of Jesus they were opposers οἵ it. Where
they appear clothed with special authority, or side by side with those in authority (Matt.
ii, 4, xx. 18, xxiii. 2, xxvi. 57 ; Mark xiv. 1; Luke xxii. 2, 66, xxiii. 10), they can hardly
be regarded as in legal possession of any such authority. Their authority seems rather to
have been granted to them in a general way only by virtue of their oceupation, cf. John
vii. 15, Matt. xiii. 52, 1 Mace. vii. 12, though simply as γραμματεῖς they could not have
possessed any decisive power. The possessors of power seem to have allied themselves with
them, and to have had them about them, merely for the sake of the respect attaching to
them on account of their knowledge of the law. Of. 1 Mace, vii. 12, ἐπισυνήχθησαν ...
συναγωγὴ γραμματέων ἐκξητῆσαι δίκαια. Synonymous with γραμματεύς are νομικός, νομο-
διδάσκαλος; cf. Mark xii. 28 with Matt. xxii. 35. See also Winer as above. Leyrer
in Herzog’s Realencykl. xiii. 731 sqq., where the literature of the subject is fully given.

Ὑπογραμμός, ὁ, only in biblical and later Christian Greek = a writing-copy,
pattern; Ammon. = πρόγραμμος ; Hesych. = τύπος, μίμημα. 2 Mace, ii, 29, τὸ ἐπιπο-

Ὑπογραμμός 108 Δαίμων

ρεύεσθαι τοῖς ὑπογραμμοῖς τῆς ἐπιτομῆς διαπονοῦντες Ξε τ]6. 1 Pet. ii. 21, ὑμῖν ὑπολιμ-
πάνων ὑπογραμμὸν ἵνα ἐπακολουθήσητε τοῖς ἴχνεσιν αὐτοῦ. The signification connects
itself with the use of ὑπογράφειν, with the meaning to write a copy, to teach to write,
literally, to write wnder, since the writing copy of the teacher was to be followed by the
scholars ; cf. Plat. Prot. 227 Ὁ, ὥσπερ of γραμματισταὶ τοῖς μήπω δεινοῖς γράφειν τῶν
παίδων ὑπογράψαντες γραμμὰς τῇ γραφίδι οὕτω τὸ γραμμάτιον διδόασι, καὶ ἀναγκάζουσι
γράφειν κατὰ τὴν ὑφήγησιν τῶν γραμμῶν" ὡς δὲ καὶ ἡ πόλις νόμους ὑπογράψασα, ἀγαθῶν
καὶ παλαιῶν νομοθετῶν εὑρήματα, κατὰ τούτους ἀναγκάζει καὶ ἄρχειν καὶ ἄρχεσθαι.

Γυμνός, ή, ov, naked, unclothed, and simply poorly clad, Matt. xxv. 36, 38, 43, 44;
Mark xiv. 51, 52; Acts xix. 16; Jas, ii. 15; Rev. xvii. 16. Wéthout outer garments,
John xxi. 7 ; unveiled, Heb. iv. 13; ef. Job xxvi. 6. Joseph. Antt. vi. 13. 4, ra δ᾽ ἔργα
γυμνὴν ὑπ᾽ ὄψει τὴν διάνοιαν τίθησι. Of the seed corn, which when sown is still without
τὸ σῶμα τὸ γενησόμενον, the blade and the ear being regarded as its clothing (1 Cor.
xv. 37, cf. ver. 38), an emblem of the resurrection. But in 2 Cor. v. 3 γυμνός can
hardly be understood of the want of the resurrection body,—a view in favour of which
Plato, Crat. 403 B, ἡ ψυχὴ γυμνὴ τοῦ σώματος ἀπέρχεται, Orig. c. Cels. ii. 43, Χριστὸς
+ + + γυμνῇ σώματος γενόμενος ψυχῇ ταῖς γυμναῖς σωμάτων ὡμίλει ψυχαῖς, and other
passages, have been quoted, but which can scarcely be said to suit the context (ver. 10).
If we read εἴ ye καὶ ἐνδυσάμενοι οὐ γυμνοὶ εὑρεθησόμεθα, οὐ γυμνοί is co-ordinate with the
ἐνδυσάμενοι, which must not be confounded with the ἐνδεδυμένοι. If we read ἐκδυσά-
pevot as denoting the putting off the earthly body, od γυμνοί is set over against it. In
either case, εἴ tye οὐ γυμνοὶ εὑρεθ. is a condition necessary to the ἐπενδύσασθαι of ver. 2,
named specially as the self-evident presupposition thereof, and then the γυμνός must (if
we would avoid a tautology) be taken in that ethical sense in which it occurs in Rev.
iii. 17, xvi. 15, οἵ, Ezek. xvi. 22, Hos. ii. 3, synonymous with ἀσχημονῶν, Ezek. xvi. 22,
inasmuch as nakedness reveals the results of sin, as shame and disgrace, Gen. iii. 11; οὗ
Rev, xvi. 15, μακάριος ὁ τηρῶν τὰ ἱμάτια αὐτοῦ, ἵνα μὴ γυμνὸς περιπατῇ καὶ βλέπωσιν
τὴν ἀσχημοσύνην αὐτοῦ. In this sense γυμνός not only signifies guilty (Ewald on 2 Cor.
v. 3), but deformed by sin, deprived of righteousness (cf. Rev. xix. 8). According to this
view, ἐνδυσάμενοι must be explained as corresponding with ὁ τηρῶν τὰ ἱμάτια αὐτοῦ in
Rev. xvi. 15, without having to supply a definite object such as Χριστόν or the like—
The subst. ἡ γυμνότης occurs in the same ethical sense, Rev. iii. 18, συμβουλεύω σοι
ἀγοράσαι... ἱμάτια λευκὰ, ἵνα περιβάλῃ, καὶ μὴ φανερωθῇ ἡ αἰσχύνη τῆς γυμνότητός
σου. Cf. Job xxix. 14; Isa. lxi, 10,

4

Δαίμων, ὁ and ἡ, in the N. T. only ὁ, Matt. viii. 31; Mark v. 12; Luke viii. 29
(Rev. xvi, 14, xviii. 2, Received text). Elsewhere, instead of this, τὸ δαιμόνιον, in the
same sense. Ζαίμων was with the Greeks originally = θεός ; but it is doubtful in what sense,

———————————— ee ee,Sti‘(i‘ié Sét

Δαίμων 169 Δαίμων

whether from δαήμων, clever (Plato, Plut.), or from δαίομαι, to assign or award, i.e. one’s
lot in life, = διαιτηταὶ καὶ διοικηταὶ τῶν ἀνθρώπων, they who rule and direct human affairs,
vid. Suic. Thes. According to Schenkl and others, it is in root akin to δῖος, Sanscrit, div,
to shine, heaven; divas, God; Zend, dtv, to lighten; daéva, daemon. All that can be
asserted is, that while in earliest times the names δαίμονες and θεοί were convertible
terms, and were used as synonyms (even still in Homer, eg. Od. xxi. 195, 201,
vi. 172-174), yet, from Homer onwards, “ δαίμων, answering to the Latin nwmen, signifies
divine agency generally, the working of a higher power which makes itself felt without
being regarded as a definite or nameable person, eg. Xen. Cyrop. vii. 5. 81, 6 δαίμων ἡμῖν
ταῦτα συμπαρεσκεύακεν ; Isocr. ix. 25, ὁ δαίμων ἔσχε πρόνοιαν, for which we often read
the abstract τὸ δαιμόνιον ; while, on the other hand, the Socratic δαιμόνιον is, in Xen.
Apol. 8, synonymous with οἱ θεοί; Niigelsbach, Nachhomer. Theol. ii. 10, p. 112; cf.
Nitzsch on the Odyssey, i. p. 89, ii. 64, iii. 391. 4Δαίμων bears the same relation to
θεός as nwmen does to persona divina (Nigelsbach, Homer. Theol. i. 47). Θεός designates
the Godhead as personality, δαίμων as might. Originally a vox media, the effort to degrade
it in malam partem prevailed, and it came to denote a destructively working power,
with or without the addition of στυγερός, κακός, χαλεπός. This is especially evident in
the Homeric use of the adj. δαιμόνιος, which, while in Pindar it is used alike of saving and
destructive divine agencies, cannot even in Homer be exchanged for θεῖος, and is always
used. in a more or less reproachful sense, or with the idea of sorrow. Cf. Od. xviii. 406,
δαιμόνιοι, μαίνεσθε, perhaps = O possessed, ye rage! as Niigelsbach (Homer. Theol.) renders it,
who thus sums up the result of his investigations: “ δαίμων and δαιμόνιος, in particular,
are frequently used to express that kind of divine influence on men which is not only dark
and mysterious, but ungracious and hostile.” The Tragic Poets use δαίμων to denote fortune
or fate, frequently bad fortune, eg. Soph. Ocd. R. 828, Oed. C. 10, also good fortune, if the
context represents it so. Generally, and in prose also, δαίμων is associated with the idea of a
destiny independent of man, gloomy and sad, coming upon and prevailing over him ; ef. Pind,
Οἱ. viii. 6'7, δαίμονος τυχή ; and in Plato, Dem., and others, δαίμων and τυχή are often com-
bined ; hence the thought of an inexorable and therefore fearful power naturally grew to
be the prevailing one. Lys. ii. 78, ὁ δαίμων ὁ τὴν ἡμετέραν μοίραν εἰληχὼς ἀπαραίτητος ;
Dem. Phil. iii. 54, πολλάκις γὰρ ἔμουγ᾽ ἐπελήλυθε καὶ τοῦτο φοβεῖσθαι, μή τι δαιμόνιον
τὰ πράγματα ἐλαύνῃ. As direct relations between the gods and men fell into the back-
ground, the notion of a fate (genius) connected with each particular individual was almost
of necessity developed, and (most probably through Oriental influences) grew by degrees
into a dualistic doctrine of demons as good or evil spirits and mediators between the gods
and men, vid. Plut. de def. orac. The name τὸ δαιμόνιον, numen, being abstract and gene-
rally less used than δαίμων, fell more and more into disuse as a belief in or doctrine of
demons became more and more defined and concrete, Plat. Apol. 26 B, θεοὺς διδάσκοντα
μὴ νομίζειν ods ἡ πόλις νομίζει, ἕτερα δὲ δαιμόνια xawd. Xen. Mem. i. 1. 1, καινὰ δαι-
μόνια εἰσφέρειν. Cf. Acts xvii. 18, ξένων δαιμονίων καταγγελεύς, In biblical Greek, on
Y

Δαίμων 170 Δαίμων

the contrary, the use οἵ δαιμόνιον prevailed probably for the same reason, that strange
gods, on account of their remote relations and dark mysterious essence, were called
δαιμόνια (not δαίμονες) instead of θεοί, the nature of the evil spirits thus designated being
obscure to human knowledge, and alien to human life. The LXX. do not use δαίμων ;
the N. T. only in the places named.

While the LXX. employ δαιμόνιον in a bad sense = Dx, Ps. xcvi. 5; O”Y¥, Isa,
xxxiv. 14; VW, Isa. xiii 21; Ἢν, Ps. cvi. 37, Deut. xxxii. 15, and even in contrast with
θεός, Deut. xxxii. 17, ἔθυσαν δαιμονίοις καὶ οὐ θεῷ, θεοῖς οἷς οὐκ ἤδεισαν, cf. Ps. evi. 37, of
destructive powers, Ps. xci. 6, οὐ φοβηθήσῃ ἀπὸ δαιμονίου μεσημβρίνου, cf. Tob. iii. 8,
vi. 18, viii. 3, where ἄγγελος stands in contrast with δαιμόνιον, Philo endeavours still to
identify the Greek view concerning heroes and demons with the Scripture view of angels,
—an attempt to lessen the difference between the sphere of profane literature and the
Bible, which we find also in Josephus, de Bell. Jud. vii. 6. 3, τὰ yap καλούμενα δαιμόνια
πονηρῶν ἐστὶν ἀνθρώπων πνεύματα, τοῖς ζῶσιν εἰσδυόμενα καὶ κτείνοντα τοὺς βοηθείας μὴ
τυγχάνοντας. We can only regard it as a modification of these views when Justin Martyr
and the pseudo-Clementines find the origin of demons in Gen. vi. Cf. Hesiod, 0. 121,
according to whom demons are the souls of men who lived in the golden age, now the
guardian spirits of men. Vid. Lactant. Instit. ii. 14, 15, 17.

An evil meaning was usually associated with the word even in profane literature,
which held its ground, eg., in δαιμονάω (N. T. δαιμονίζομαι), even when the doctrine of
good and evil daemons had in later times developed itself. Thus Plut. and Xen. use
δαιμονάω = to be deranged, syn. παραφρονεῖν ; in the Tragedians = to be in the power of a
demon, i.e. to be unhappy, to suffer. Itis not therefore to be wondered at that in the sphere
of Scripture, where the idea of angels as spirits serving in the divine economy of redemp-
tion was included in the name, the word δαίμων or δαιμόνιον was applied specially to evil
spirits (Ὁ ‘udp, Ps. Ixxviii. 49; ef. Prov. xvi. 14; 1 Sam. xix. 9 2), πνεύματα ἀκάθαρτα,
vid. ἀκάθαρτος. Thus δαίμων or δαιμόνιον is parallel to wv. ἀκάθ., Mark v. 12, comp.
vv. 2, 8, iii. 30, ὅτε ἔλεγον Πνεῦμα ἀκάθαρτον ἔχει ; cf. ver. 22, ἔλεγον ὅτε Βεελζεβοὺλ ἔχει
καὶ ὅτι ἐν τῷ ἄρχοντι τῶν δαιμωνίων ἐκβάλλει τὰ δαιμονία. So in Luke viii. 29; Rev.
xviii. 2. Cf. Rev. xvi. 13, πνεύματα τρία ἀκάθ., with ver. 14, εἰσὶν γὰρ πνεύματα δαι-
μονίων. Luke iv. 88, πνεῦμα δαιμονίου ἀκαθάρτου ; viii. 2 -- πνεύματα πονηρά. They
make their appearance in connection with Satan, Luke x. 17, 18, xi. 18, Matt. xii. 24 seq.,
Mark iii, 22 seq., cf. Matt. xii. 26, 6 σατανᾶς τὸν σατανᾶν ἐκβάλλει, with the ἄρχων
τῶν δαιμονίων, Matt. ix. 34, xii. 24, Mark iii. 22, Luke xi. 15, and are put in opposi-
tion in 1 Cor. x. 20, 21, as in Deut. xxxii. 17, with Θεός and κύριος, cf. 1 Tim. iv. 1,
ἀποστήσονταί τινες τῆς πίστεως προσέχοντες πνεύμασιν πλάνοις καὶ διδασκαλίαις δαι-
μονίων ; Jas. ii. 19, cal τὸ δαιμόνια πιστεύουσιν, καὶ φρίσσουσιν; in connection with
idolatry (cf. Deut. xxxii. 17; Ps. evi. 37), Rev. ix. 20, ἵνα μὴ προσκυνήσουσιν τὰ δαιμόνια
καὶ τὰ εἴδωλα τὰ χρυσᾶ x.7.r., where the spiritual background of idolatry and a more
spiritual form of idol-worship is described, ef. xvi. 13, 14. While in the doctrinal parts

Δαίμων 171 AatporiwOns

of the N. T. demons are viewed in their morally destructive influence (1 Cor. x. 20, 21;
1 Tim. iv. 1; Rev. ix. 20, xvi. 14), they appear in the Gospels as in a special way powers
of evil. As spirits (Luke x. 17, 20) in the service of Satan (Matt. xii. 26-28) we find
them influencing the life, both physical and psychical, of individuals (see πνεῦμα, Nos. 3, 4),
so that the man is no longer master of himself; Luke xiii. 11, γυνὴ πνεῦμα ἔχουσα
ἀσθενείας ; ver. 16, ἣν ἔδησεν ὁ σατανᾶς. They probably take possession of the place
which belongs to the πνεῦμα in the human organism, for they cripple the πνεῦμα, cf.
Mark v. 2, ἄνθρωπος ἐν πνεύματι ἀκαθάρτῳ (see also Matt. xxii. 43; 1 Cor. xii. 3, 9),
so that the action of the personal life is disturbed, either through the influence of the
demon upon the corporeal organism (in disease), disordering thus the entire life of sensa-
tion and of impulse, or by finding free access to the moral centre of personality, Matt.
xii. 43-45. Hence εἰσέρχεται or ἐξέρχεται τὸ Say, the former Luke viii. 30, the latter
Mark vii. 30; Luke viii. 38. ἀπό twos, Matt. xvii. 18; Luke iv. 41, viii. 2, 33, 35;
ἔκ τινος, Mark vii. 29 .---ἔχει τις δαιμ., Matt. xi. 18; Luke vii. 33, viii. 27; John vii. 20,
viii. 48, 49, 52, x. 20; ef. Luke iv. 33, 35, ix. 42. Demoniacal possession never seems
to occur without some outward signs of derangement; for when it is said of John the
Baptist or of Jesus, δαιμόνιον ἔχει (Matt. xi. 18 ; Luke vii. 33; John vii. 20, viii. 48-52),
it means nothing more than what is fully stated in John x. 20, δαιμόνιον ἔχει καὶ μαίνεται ;
and accordingly x. 21, μὴ δαιμόνιον δύναται τυφλῶν ὀφθαλμοὺς ἀνοῖξαι, is to be under-
stood thus, “can a demon—i.e. one deranged—open the eyes of the blind?” cf. Matt.
xii, 24-26. This demoniacal violent overpowering of the man (vid. Acts x. 38, ἰώμενος
πάντας τοὺς καταδυναστευομένους ὑπὸ τοῦ διαβόλου) essentially differs from Satanic injlu-
ence, John xiii. 2, 27, wherein the man becomes, like the demons, in the range of human
activity analogously the instrument of Satan. The kingdom of God, including all divine
influences obtained by Christ’s mediation, tells effectually against that very demoniacal
violence as the worst form of human suffering produced by Satan’s agency (1 John iii. 8).
See also Matt. xii. 28, ef δὲ ἐν πνεύματι θεοῦ ἐγὼ ἐκβάλλω τὰ δαιμόνια, dpa ἔφθασεν ἐφ᾽
ὑμᾶς ἡ Bac. τ. θ0 Hence the expression ἐκβάλλειν τὸ ὃδ., τὰ 5., see Matt. vii. 22,
ix. 33, 34, x. 8, xii, 24, 27, 28; Mark i. 34, 39, iii, 15, 22, vi. 13, vii. 26, ix. 38,
xvi. 9, 17; Luke ix. 49, xi. 14, 15, 18, 19, 20, xiii. 32.—See Neander, Leben Jesu,
p- 181 seq.; Delitzsch, Bibl. Psychol. iv. 16; Ebrard, art. “ Dimonische” in Herzog’s
Encyklop. iii. 240 sq.; Hofmann, Schriftbeweis, i. 445 sqq.

Aatpovifopas, passive, for which in classical Greek usually δαιμονάω = to be
violently possessed by, or to be in the power of, a daemon; cf. Plut. Sympos. vii. 5. 4, ὥσπερ
yap οἱ μάγοι τοὺς δαιμονιζομένους κελεύουσι τὰ ᾿Εφέσια γράμματα πρὸς αὐτοὺς καταλέγειν
καὶ ὀνομάζειν. Inthe N. T. Matt. iv. 24, viii. 16, 28, 33, ix. 32, xii, 22, xv. 22; Mark
i. 32, v. 15, 16, 18; Luke viii. 36; John x. 21. The δαιμονιζόμενοι are distinguished
from other sick folk in Matt. iv. 24; Mark i. 32.

Δαιμονιώθης, 6, ἡ, belonging to demons, proceeding from them. Jas, iii. 15, ἔστιν

“αιμονιώθης 172 Δεξιός

αὕτη ἡ σοφία... ἐπίγειος, ψυχική, δαιμονιώδης ; οἵ, ver. θ, ἡ γλῶσσα φλογιξζομένη ὑπὸ τῆς
γεέννης, see γεέννα, iv. 7.

Δεισιδαίμων, ο, ἡ, used originally in a good sense = θεοσεβής, Xen. Cyrop. iii. 3. 26,
God-fearing, religious; but in later Greek, in a secondary and bad sense, to denote super-
stitious fear, e.g. Diod. iv. 51, εἰς δεισιδαίμονα διάθεσιν ἐμβάλλειν, to lapse into a state of
superstitious dread, corresponding to εἰς κατάπληξιν ἄγειν, ibid. i. 62—With Acts xvii. 22,
δεισιδαιμονεστέρους ὑμᾶς θεωρῶ (cf. ver. 23, ἀγνώστῳ θεῷ), cf. Plut. de superstit. (περὶ
δεισιδαιμονίας) c. 11, οὐκ οἴεται θεοὺς εἶναι ὁ ἄθεος" ὁ δὲ δεισιδαίμων ov βούλεται,
πιστεύει δὲ ἄκων ἀπιστεῖν γὰρ φοβεῖται.

Δεισιδαιμονία, ἡ, dread of the gods, usually in a condemnatory or contemptuous
sense = superstition, cf. Plut. περὶ δεισιδαιμονίας.---Αοἰ8 xxv. 19, ζητήματα δέ τινα περὶ
τῆς ἰδίας δεισιδαιμονίας εἶχον.

Δεξιός, ά, ov, on the right, what is on the right hand, ods, ὀφθαλμός, ποῦς, σιωγών,
etc., Matt. v. 29, 39; Luke xxii. 50; John xviii. 10; Rev. x. 2. In classical Greek
seldom joined with χείρ, as in Matt. v. 30; Luke vi. 6; Acts iii, 7; Rev. i 16, x. 5,
xiii, 16. Hence, and in the N. T. also, ἡ δεξιά, subst. the right, τὰ δεξιά (sc. μέρη, John
xxi. 6), the right side, eg. καθίζειν ἐκ δεξιῶν, ἐν τοῖς δεξιοῖς in the synoptical Gospels and
Acts, καθίζειν ἐν δεξιᾷ, εἶναι ἐν δ. in the Epistles —Aefids “through the root 4EKN is
akin to δέχομαι and δείκνυμι, because we both take hold of and point at anything with
the right hand” (Passow, Worterb.) ; accordingly, when giving or receiving is spoken of,
preference is given to the right hand, Matt. vi. 3; Luke vi. 6; Rev. v. 7. In the case
of division and apportionment, the right hand is first chosen as that which always comes
first (Matt. v. 29, 30,39; Rev. x. 2), both when the division is indifferent (see Matt.
xx. 21, 23, Mark x. 37,40; 2 Cor. vi 7; cf. 1 Kings xxii. 19; 2 Sam. xvi 6;
2 Chron. xviii. 18; Ezra ix. 43) and when preference is clearly given to one side, as in
Matt. xxv. 33, 34. Cf. Plut. Apophth. 192 F, ἐπεὶ δὲ Δακεδαιμονίων ἐπιστρατευομένων
ἀνεφέροντο χρησμοὶ τοῖς Θηβαίοις, of μὲν ἧτταν, of δὲ νίκην φέροντες, ἐκέλευε (Επαμινώνδας)
τοὺς μὲν ἐπὶ δεξιᾷ τοῦ βήματος θεῖναι, τοὺς δὲ ἐπ᾽ ἀριστερᾷΑ. Generally, it seems a natural
preference to choose the right hand or side instead of the left. In all important trans-
actions, when definiteness must be given to the action, and the full participation of the
actor made prominent, and also when energy and emphasis are intended, the right hand
is employed (see Rev. i 16, 17, 20, ii. 1, v. 1, 7). Hence, particularly in the O. T., it
denotes God’s energizing and emphatic revelation of Himself, Ti) (>, ἥν 2), and so on;
eg. Ex. xv. 6,12; Ps, xvii. 1, xx. 7, xxi. 9, xlviii. 11, lx. 7, lxiii. 9, lxxvii. 11, exviii.
15, 16, exxxviii. 7; Isa. xli. 10, xlviii. 13, ete. Cf. Luke xi. 20, ἐν δακτύλῳ θεοῦ, parallel
to ἐν πνεύματι θεοῦ, Matt. xii. 28. In solemn pledges, Gal. ii. 9, and in an oath, Rev.
x. 5, Isa. lxii, 8, the right hand is used. Cf. Rev, xiii. 16, χάραγμα ἐπὶ τῆς χειρὸς αὐτῶν
τῆς δεξιᾶς. Not only in the case of the actor, but also in that of the person acted upon,
the right hand or side is preferred (cf. Acts iii. 7), and hence God is said to be at the

ΡΨ Ψ Ὁ ὐνσ υγθοΝ

Δεξιός 173 Δέομαι

tight hand of the person whom He helps, as the enemy is to the right of him whom he
seeks to overcome, and the accuser to the right of the accused. By the right hand the
whole man is claimed, whether in action or in suffering. Cf. Ps. cix. 6 with ver. 31;
Acts ii. 25 quoted from Ps. xvi. 8; Ps. lxxiii. 23, ex. 5 (comp. ver. 1!), exxi. 5; Isa. xli.
13; Zech. iii. 1.

He in high rank who puts any one on his right hand gives him equal honour with
himself, and recognises him as of equal dignity; cf. 1 Kings ii. 19; Ps. xlv. 10; Ezra
iv. 29, 30; Matt. xx. 21, 23, xxvii. 38; Rev. iii. 21. Compare also the custom of the
kings of Arabia to let their governors sit on the right. Thus we must understand the
session of Christ, or Christ’s being on the right hand of God; and “ the right hand of God”
in this connection must not be confounded with the before-mentioned use of the phrase
to denote God's manifestation as full of energy. Christ’s being on the right hand of God
follows necessarily upon His exaltation, Acts ii. 33, τῇ δεξιᾷ οὖν τοῦ θεοῦ ὑψωθείς (where
ver. 34 clearly forbids our taking the dative as dat. instr., ef. Winer, ὃ xxxi. 5), v. 31;
Eph. i. 20; indeed, this exaltation is an elevation to equal honour and dignity, cf. Heb.
i. 13, πρὸς τίνα δὲ τῶν ἀγγέλων εἴρηκέν ποτε Κάθου ἐκ δεξιῶν μου x.7.d., quoted from Ps.
ex. 1, οὗ Acts ii. 34, Matt. xxii. 44, and parallels. Hence Matt. xxvi. 64, ὄψεσθε τὸν
υἱὸν τοῦ ἀνθρ. καθήμενον ἐκ δεξιῶν τῆς Suv.; Mark xiv. 62; Luke xxii, 69; Acts vii.
55, 56. The expression denotes the contrast between Christ’s humiliation and His
exaltation, and as it gives prominence to Christ’s participation in God’s honour and glory
(cf. Heb. ii. 9 with i. 13), Heb. i. 3, viii. 1, x. 12, xii. 2, the import of Christ’s exaltation
in its bearing upon us is strongly insisted upon, 1 Pet. iii. 22; Rom. viii. 34; Col. iii. 1.
Athanasius, guaest. 45, de parabolis scripturae, justly says, δεξιὰν δὲ τοῦ θεοῦ ὅταν ἀκούσῃς,
τὴν δόξαν καὶ τὴν τιμὴν τοῦ θεοῦ εἶναι voec.—The phrase does not occur in St. John’s
writings ; we have instead, John xvii. 5, δόξασον μὲ ov, πάτερ, παρὰ σεαυτῷ τῇ δόξῃ K.T.r.,
ver. 24.

Δέομαι, to be deprived of, to need. The active δέω, to be deprived of, to want, to need;
used chiefly in the impersonal form δεῖ, ἐξ is necessary, it ought or must be, for which
Homer always (excepting 7]. ix. 337) uses χρή. Aéopas, by some construed as passive =
to be reduced to want, is perhaps more correctly to be regarded as middle = ἐο be in want of
Jor oneself, to need. The first aorist oftener in the passive form ἐδεήθην, which seems to
be the basis of the form adopted by Lachm. ἐδεεῖτο, instead of ἐδέετο, Luke viii. 38 ;
ἐδεῖτο (Gen. xxv. 21), which occurs also again in some manuscripts in Job xix. 16. To
the meaning, to be in want of, to need, the signification, to desire, to pray, which is peculiar
to biblical Greek, easily attaches itself,—a signification which occurs in classical Greek
only side by side with the first meaning. As to form, the Scripture usage of the word
presents no peculiarities. (I.) In general, to pray, to desire, with the genitive of the
person and infinitive following, Luke viii. 38, ix. 38, comp. Acts xxvi. 3; 2 Cor. x. 2;
with following accusative, 2 Cor. viii. 4; ὅπως, Matt. ix. 38; Luke x. 2, comp. Acts

Δέομαι 114 4Δέχομαι

viii. 24; ἵνα, Luke ix. 40, comp. xxi. 36, xxii. 32 ;- --μή, Luke viii. 28. The request is
included in direct address, Acts viii. 34, xxi. 39, comp. 2 Cor. v. 20; Gal. iv. 12—wWith
Acts viii. 24, δεήθητε ὑμεῖς ὑπὲρ ἐμοῦ πρὸς τὸν κύριον, ὅπως x.7.d., comp. Ps. lxiv. 1,
xxx. 9, 158. xxxvii. 4, where, in like manner, δέομαι πρός twa occurs; 1 Kings viii. 60,
δεδέημαι ἐνώπιον κυρίου Further, Ecclus. li. 13, δ. ὑπέρ twos; Gen. xxv. 21; Isa.
xxxvii. 4; Luke xxii. 32, περί twos—Without mention of the person, Luke xxi. 36,
xxii. 32; Acts iv. 31 (Acts xxvi. 3, Lachm,, Tisch.); Rom. i. 10; 2 Cor. v. 20, x. 2;
1 Thess. iii. 10. Worthy of note are the combinations, 1 Thess. iii. 10, δεόμενοι εἰς τὸ
ἐδεῖν ὑμῶν τὸ πρόσωπον ; Rom. i. 10, δεόμενος εἴ πως «.7.r.; comp. Acts viii. 22, δεήθητε
τοῦ θεοῦ εἰ ἄρα.----(11.) Specially of prayer, see airéw. Thus for the most part com-
paratively, frequently without specification of the person, Luke xxi. 36, xxii. 32; Acts
iv. 31; Rom. i. 20; 1 Thess. iii. 10. Besides these, in Matt. ix. 38; Luke x. 2; Acts
viii. 22, 24, x. 2. Conjoined with προσευχή, Ps. lxiv. 1, εἰσάκουσον τῆς προσευχῆς μοῦ
ἐν τῷ δέεσθαί με πρὸς σέ; Rom. i. 10, and often. Προσευχή expresses the general con-
ception. As to the distinction between the synonyms named, see aitéw—LXX. = wv,
pn, Hithpael, ndpr x2, without any special fixing of the usage.

Δέησιες, ews, ἡ, with the signification need in biblical Greek, Ps. xxii. 25 ; elsewhere
always = request, as δέομαι occurs there only in this sense. Aristot. Rhet. ii. 7, δεήσεις
εἰσὶν ai ὀρέξεις, καὶ τούτων μάλιστα ai μετὰ λύπης τοῦ μὴ γυγνομένου ; not simply there-
fore the request of need, but stronger still, the entreaty of want. In the Ν. T. only of
prayer, and this in conjunction with προσευχή, Acts 1. 14, Received text; Eph. vi. 18;
Phil. iv. 6; 1 Tim. ii. 1, v. 1; comp. 2 Chron. vi. 19; Ps. vi. 9, xvi. 1, lxiv. 1, lv. 1, 2,
Ixxxvi. 6; Jer. xi. 14; Dan. ix. 3; 1 Mace. vii. 37; Ecclus. xxxii. 20, 21, and often.
Further, with αἴτημα, Phil. iv. 6; ἱκετηρία (supplication for protection, and seeking help),
Heb. v. 7; comp. Job xl. 22. Aénows does not denote simply a kind of prayer, namely,
petition ; but it characterizes also and describes prayer generally, the προσευχή, which by
virtue of the relation of man to God is request and supplication, διὰ δεήσεως προσεύ-
χεσθαι, Eph. vi. 18; comp. Luke ii. 37, νηστείαις καὶ δεήσεσιν λατρεύουσα; V. 33, of
μαθηταὶ ᾿Ιωάννου νηστεύουσιν πυκνὰ, καὶ δεήσεις ποιοῦνται. . . οἱ δὲ σοὶ ἐσθίουσιν καὶ
πίνουσιν. Further, comp. Jas. ν. 16 with 17; Heb. v. 7, δέησ. προσφέρειν. Besides
the places cited, it occurs Luke i. 13; 2 Cor.i. 11; Phil. i. 19; 2 Tim.i. 3; 1 Pet.
iii. 12 ; δέησ. ὑπέρ τινος, Rom. x. 1; 2 Cor. ix. 14; Phil. i 4; 1 Tim. ii. 1; περί τινος,
Eph. vi. 18; δ. ποιεῖσθαι, Luke v. 33; Phil. 1, 4; 1 Tim. ii. 1; προσφέρειν, Heb. v. 7.

Aéxopas, fut. δέξομαι, aor. ἐδεξάμην, perf. δεδέγμαι, (1.) to accept. Synon. λαμ-
Bavew, with which, for the sake of emphasis, it is sometimes joined. Ammon. p. 87,
λαβεῖν μέν ἐστι τὸ κείμενόν τι ἀνελέσθαι, δέξασθαι δὲ τὸ διδόμενον ἐκ χειρός. So in Luke
ii. 28, xvi. 6, 7, xviii. 17; Mark x. 15; Acts xxviii, 21; Eph. vi. 17; χάριν δέχεσθαι,
to receive or accept a kindness or favour, cf. 2 Cor. vi. 1, τὴν χάριν τοῦ @. (II.) Hospitably
to receive any one, guest, beggar, or fugitive, Matt. x. 14, 40, 41; Heb. xi. 31; and often

Δέχομαι 175 Προσδέχομαι

in contrast with to repulse (Sturz, excipere, vel epulis, vel aliis amicitiam declarandi modis).
In classical Greek, eg., of Hades which receives the dead, eg. Soph. Trach. 1085, ὦναξ
᾿Αἴδη, δέξαι pw’. Accordingly in Acts iii, 21, dv δεῖ οὐρανὸν μὲν δέξασθαι «.7.r., not ὅν,
but οὐρανόν, had better be taken as the accusative subject, “whom the heaven must
receive,” and thus the connection with ver. 20 will be more correct, cf. ver. 15; Acts
vii. 59. (IIL) Zo admit, to approve, to allow (a remark, a word, etc.), to recognise or give
one’s approval to, Matt. xi. 14, εἰ θέλετε δέξασθαι, αὐτός ἐστιν Ηλίας ; 1 Cor. ii. 14,
ψυχικὸς ἄνθρ. οὐ δέχεται τὰ τοῦ πνεύματος τοῦ θ., μωρία yap αὐτῷ ἐστίν; 2 Cor. viii. 17.
In this signification Sey. serves. ἕο denote the recognition of the word preached and ἃ
yielding to its influence, δέχεσθαι τὸν λόγον τοῦ θ., τὸν λόγον, τὸ εὐαγγ.; Acts viii. 14,
xi. 1; 1 Thess. ii. 13; Luke viii, 13; Acts xvii. 11; 2 Cor. xii 4; 1 Thess i. 6;
2 Thess. ii. 10; Jas.i. 21. Cf. ἀποδέχεσθαι τὸν λόγον, Acts ii. 41 =to put faith in;
ἀποδόχη, 1 Tim i. 15, iv. 9; often in similar combinations in classical Greek, eg. ἀποδ.
διαβολάς, μῦθον. It implies that a decision of the will towards the object presented has
taken place, and that the result of this is manifest. Cf. Xen. Anab. i 8. 17, ὁ δὲ Κῦρος
ἀκούσας, Adda δέχομαί τε, ἔφη, καὶ τοῦτο ἔστω. Frequently in Thucyd.—Thus it answers
to the Heb. πιεῖ, Lev. vii. 18 (8), xix. 7, xxii. 23, 25, 27; Deut. xxxiii. 11.

‘AmexSéxopat, a Pauline expression, seldom occurring in classical Greek; for
which otherwise ἐκδέχομαι is used in the sense, to wait for or expect, Heb. x. 13; John
v. 3; Acts xvii. 16; 1 Cor. xi 33, xvi. 11; Heb. xi. 10; Jas. v. 7. — ἀπεκδέχομαι =
to wait for, a suitable expression for Christian hope, including the two elements of hope
and patience. Rom. viii. 25, εἰ δὲ ὃ οὐ βλέπομεν, ἐλπίζομεν, δι’ ὑπομονῆς ἀπεκδεχόμεθα.
In Rom. viii. 23 the object is υἱοθεσία, as it will be realized in the ἀπολύτρωσις τοῦ
σώματος, ver. 19, Gal. v. 5, ἐλπίδα δικαιοσύνης ; Phil. iii. 20, σωτῆρα κύριον ᾿Ιησοῦν
Χριστὸν, ὃς μετασχηματίσει τὸ σῶμα τῆς ταπεινώσεως ἡμῶν κιτιλ.; 1 Cor. i. 7, Heb.
‘ix, 28.—Cf. 1 Pet. i. 20, ἀπεξεδέχετο ἡ τοῦ θεοῦ μακροθυμία.

Παραδέχομαι, to accept, to receive; in the N. T. with an object, like ἀποδέχεσ-
θαι in classical Greek, e.g. τὸν λόγον, Mark iv. 20, cf. Acts xvi. 21; τὴν μαρτυρίαν, Acts
xxii. 18 ; κατηγορίαν, 1 Tim. v. 19, cf. Ex. xxiii.1. With personal object = in amicitiam
recipere, Polyb, xxxviii. 1. 8, παραδεδεγμένοι τὸ ἔθνος. So in Heb. xii. 6, υἱὸν ὃν παρα-
déxero ; Heb. mx, Prov. 111. 12, The aorist παρεδέχθην, Acts xv. 4 (al., ἀπεδέχθην), in a
passive signification, cf. Kriiger, lii. 10, 11.

TI pocdéxopas, to accept, to receive, Heb. xi. 35; favourably to receive, Luke xv. 2,
ἁμαρτωλούς, cf. Ex. xxii. 11, Ps. vii 10; Rom. xvi. 2; Phil. 11. 29. The reading in
Heb. xi. 13, μὴ προσδεξάμενοι τὰς ἐπαγγελίας, is difficult (Received text and Tisch.,
λαβόντες), because προσδέχ. is usually in such a connection = to wait for, to expect, as in
Luke ii. 38, etc. Still, as προσδέχεσθαι τὴν ἀπολύτρωσιν = to receive the redemption, while
προσδ. λύτρωσιν, Luke ii. 38, = to wait for redemption, so also in Heb. xi. 13, προσδ, τὰς
ἐπαγγελίας may be taken in a different sense from its meaning in Acts xxiii. 21. This

Προσδέχομαι 176 Καραδοκέω

is not certainly “a false gloss,” for the reading, according to general usage, is too un-
accountable, and it is more reasonable to suppose that the more difficult expression was
exchanged for the more ordinary λαμβάνειν or κομίζειν (vid. ἐπαγγελία). TIpoodéyouat is
otherwise used, as in classical Greek since Homer's time, with the signification, to expect,
to wait for, Acts xxiii. 21, Luke xii. 36, and joined with the object of the Christian’s
hope (cf. ἀπεκδέχομαι) ; Luke ii. 38, λύτρωσιν; ver. 25, παράκλησιν τοῦ Ἰσραήλ; Mark
xv. 43, τὴν Bac. τ. θ.; Luke xxiii. 51; Acts xxiv. 15, ἐλπίδα dvacrdcews; Tit. ii. 13,
τὴν μακαρίαν ἐλπίδα; Jude 21, τὸ ἔλεος τοῦ κυρίου K.7.r.

4Δεκτός, ἃ verbal adjective with the signification of the perf. part. pass. of δέχομαι = to
decide favourably = elected, acceptable, of one regarding whom there is or has been a favour-
able decision of the will. This is its meaning in the peculiar usage of the LXX., eg. Ex,
xxviii. 38, δεκτὸν αὐτοῖς ἔναντι κυρίου, Lev. i. 3 (otherwise with the dat. of the person
who has resolved upon anything, Deut. xxxiii. 24; Lev. i. 4, δεκτὸν αὐτῷ ἐξιλάσασθαι
περὶ αὐτοῦ); Isa. lvi. 7, lx. 7; Mal. ii. 13, λαβεῖν δεκτὸν ἐκ τῶν χειρῶν ὑμῶν. Particu-
larly of a sacrifice; not, indeed, to distinguish it from sacrifices which are not accepted, but
to specify it as the object of the divine approval, cf. Mal. ii. 13; Lev. 1. 8, 4; Isa. lx. 7;
Phil. iv. 18. Joined with καιρός, ἐνιαυτός, Luke iv. 19, 2 Cor. vi. 2, to be explained
according to Isa. lviii. 5, ἡμέρα δεκτὴ τῷ κυρίῳ, MN j¥n DI (parallel with ἐκλέγεσθαι),
xlix. 8, lxi. 2 =a time which God has pleasure in, which God Himself has chosen (Vulgate,
tempus placitum). Of men, Deut. xxxiii, 24, Luke iv. 24 = liked, valued (Ecclus. ii. 5,
iii. 17); Acts x. 35.— Very seldom in classical Greek.

᾿Α πόδεκτος, acceptable, 1 Tim. ii. 3, v. 4 (cf. i. 15, iv. 9), Not in the LXX.

Εὐπρόσδεκτος, a very strong affirmation of δεκτός, favourably accepted. Pre-
dicated, like δεκτός, of the time of grace, Rom. xv. 31; 2 Cor. viii. 12. Predicated of
sacrifice, Rom. xv. 16; 1 Pet. ii. 5. Not in the LXX. Plut. praec. Ger. Reip. iv.
(801 C), ὅπως εὐπρ. γένηται ὁ λόγος τοῖς πολλοῖς.

Καραδοκέω, from καρ, κάρα, κάρη, head, and δοκεύω, δέχομαι = to expect with out-
stretched head. Rarely in Attic prose; once in Xenophon, occasionally in Herodotus, also
in Euripides and Aristophanes, and often in Polybius, Plutarch, Diodorus, Philo, and
Josephus. Phavor. Ltym. ἢ, τῇ κεφαλῇ προβλέπειν καὶ ἐλπίξειν τὸ ἐκδεχόμενον. There
attaches to the word, as a plastic expression, a certain intensity, denoting either the ten-
sion of waiting, the attention, or the patience involved, without, however, giving special
prominence to these. This intensity, denied by some (as eg. by Schleusner), appears in
Eurip. Ries, 143, 144, ἐὰν δ᾽ ἀπαίρωσ᾽ eis φυγὴν ὁρμώμενοι, σάλπυγγος αὐδὴν προσδοκῶν
καραδόκει, ὡς οὐ μενοῦντα μ΄. Xen. Mem. iii, 5. 6, οὐ μόνον τὰ κελευόμενα πάντα ποιοῦ-
σιν, ἀχλὰ καὶ συγῶσι καραδοκούντες τὰ προσταχθησόμενα. Cf. Polyb. xviii. 31. 4, ἵνα μὴ
δοκῇ τοῖς καιροῖς ἐφεδρεύων ἀποκαραδοκεῖν τὴν ᾿Αντιόχου παρουσίαν. In like manner the
use which Aquila makes of the word in Ps. ΟΧΧΧ, 5, exlii. 8, tells for this, as answering

Καραδοκεω 177 Διάκονος

to the ὑπομένειν chosen by the LXX., comp. xapadoxia. In biblical Greek it does not
elsewhere occur. Eurip. 770., καραδόκει ὅταν στράτευμ᾽ ᾿Αργείων ἐξίῃ καλῶς. Herod.
vii. 163, καραδοκήσοντα τὴν μάχην κῇ πεσέεται, vii. 168. 2, καραδοκέοντες τὸν πόλεμον
Kh) πεσέεται, ἀελπτέοντες μὲν τοὺς “Ελληνας ὑπερβαλέεσθαι, δοκέοντες δὲ τὸν Πέρσην
κατακρατήσαντα πολλὸν ἄρξειν πάσης τῆς “Εἰχλαδος ; viii. 67; Polyb. iii. 13,’ AvviBas δὲ
πάντα προνοηθεὶς περὶ τῆς ἀσφαλείας ... λοιπὸν ἐκαραδόκει καὶ προσεδέχετο τοὺς κ.τ.λ.;
iii, 34, i. 33, x. 37, 39, ii. 52, καραδοκῶν τὸ μέλλον. See Wetstein on Rom. viii. 19.

Kapasoxia, ἡ, expectation, hope. Aquila, Prov. x. 28, where Symmachus has
ὑπομονή = nonin, Ps. xxxix. 8, LXX., ὑπομονή, Not in classical Greek. In the N. Τὶ
Phil. i. 20, κατὰ τὴν καραδοκίαν καὶ ἐλπίδα pov, where, however, most, and the best, Mss.
read ἀποκαραδοκία.

Αποκαραδοκία, ἡ, earnest, fixed, or strained expectation; Luther, Rom. viii. 19,
das aengstliche Harren, the painful waiting. Only in Rom. viii. 19, Phil. 1. 20, and
transferred thence into patristic Greek, yet but seldom even there. Chrysostom, ἡ μεγάλῃ
καὶ ἐπιτεταμένη προσδοκία. The intensity of the expression is clear from what has been
said under capadoxéw, and from the force of the preposition, which, as Hofmann on Rom.
viii. 19 remarks, cannot well signify anything else than what it means in ἀποθαῤῥεῖν,
ἀποθαυμάξειν, namely, a strengthening of the verbal conception, to expect on and on, to the
end ; comp. ἀπασπαίρω, to struggle on or away, to die of convulsions—The verb ἀποκαρα-
δοκέω is, in like manner, rare in classical Greek, Polyb. xviii. 31. 4 (see xapadox.), xxii.
19. 3, ἀπεκαραδόκει τοὺς ἐκ τῆς πόλεως ἐπὶ τίνος ἔσονται γνώμης ; xvi. 1. 8, αὐτὸς ὑπὸ
τὰς νησίδας ἀναχωρήσας ... ἀπεκαραδόκει τὸν κίνδυνον τ ἰο wait for, Josephus, Bell.
Jud. iii. 7. 26.

Διάκονος, ὃ, ἡ, servant, specially waiter at table. Derivation uncertain; accord-
ing to the ancients, from διὰ-κόνες, in the dust, labowring or running through dust, οἵ,
ἐγκονίς, a female servant ; but the prosody, διάκονος, is against this. Accordingly Buttmann,
Lenilog. i. 219, derives it from διάκω = διήκω, to hasten, akin to διώκω. Comp. Curtius,
p. 60, 587.— Heb. nv, Esther i. 10, ii. 2, vii 3. — Matt. xxii. 13; John ii. 5, 9.
Synon. with δοῦλος, ὑπηρέτης, θεράπων. While, however, in δοῦλος the relation of de-
pendence upon a master is prominent, and a state of servitude is the main thought, in
διάκονος the main reference is to the service or advantage rendered to another (service-
ableness), even as ὑπηρέτης refers to labour done for (serving) a lord (villenage) ; θεράπων
originally includes, according to Passow, the idea of voluntary subjection and honourable
rendering of service, therefore the opposite of δοῦλος, of a slave ; “διάκονος represents the
servant in his activity for the work, not in his relation, either servile, as that of the δοῦλος,
or more voluntary, as in the case of the θεράπων, to a person,’ Trench, Synonyms of the
N. T. ; see under διακονεῖν, which, in a special sense, denotes one of the occupations of the
δοῦλος, in like manner the combination of διάκονος καὶ σύνδουλος, Col. iv. 7; on Matt.

Z

Διάκονος 178 Διάκονος

iv. 11, ἄγγελοι διηκόνουν αὐτῷ, οἵ. Gregor., ὑπ΄ ἀγγέλων ὑπηρετεῖται. ----- ΤΏ 15. διακονός
τινος means: (I.) the servant of him whom the labour benefits, eg. διάκονος περιτομῆς, of
Christ, Rom. xv. 8 (eis τὸ βεβαιῶσαι τὰς ἐπαγγελίας τῶν πατέρων), likewise Gal. ii. 17,
Χριστὸς ἁμαρτίας διάκονος, a promoter of sin; cf. 2 Cor. xi. 15, διάκ. τῆς δικαιοσύνης ;
iii, 6, διάκ. καινῆς διαθήκης ; Eph. iii. 7; Col. i 23, τοῦ εὐαγγελίου, Col. i. 25, 8. ἐκκλη-
σίας. Connected with this is the idea of subordination under others, Mark ix. 35, εἴ τις
θέλει πρῶτος εἶναι, ἔσται πάντων ἔσχατος καὶ πάντων διάκονος, x. 43, Matt. xx. 26,
xxiii. 11, and accordingly διάκ. τινός denotes (11.) the servant of an employer, as is said
of the magistrate he is θεοῦ διάκονος. Rom. xiii. 4, he acts in the employ of God, 1 Tim.
iv. 6, καλὸς ἔσῃ δ. Ιησοῦ Χριστοῦ, Col. i. 7; 2 Cor. vi. 4, xi. 15, 23; 1 Thess. iii. 2;
John xii. 26, ἐὰν ἐμοί τις διακονῇ, ἐμοὶ ἀκολουθείτω, καὶ ὅπου εἰμὶ ἐγώ, ἐκεῖ καὶ ὁ διάκονος
ὁ ἐμὸς ἔσται. ---- Τὰ the Pauline writings (where alone, except in the Gospels, the word
occurs) διάκ, always denotes, as is clear from the passages cited, one employed in God's
service to advance His saving health, so called both in his relation to the Lord of salvation,
who entrusts to him the service, and in his relation to those to whom salvation is given,
and whom his labour serves. Cf. Col. i 7, πιστὸς ὑπὲρ ὑμῶν διάκονος ᾿Ιησοῦ Χριστοῦ ;
1 Cor. iii. δ, διάκονοι δι’ ὧν ἐπιστεύσατε. parallel with ver. 9, θεοῦ συνεργοί,

(IIL) As a term. techn. side by side with ἐπίσκοπος, 1 Tim. iii. 8, 12, Phil. 1, 1 = helper
(vid. διακονεῖν), it denotes those who stood by the bishops (or presbyters) as helpers, on
account of which they probably received the name deacons, as Tychicus is so called in his
relation to Paul (Col. iv. 7; Eph. vi. 21; οἵ, Acts xix. 22). The origin of this relation-
ship we find in Acts vi. 1-4, though we cannot therefore infer that the name deacon was
derived from the διακονεῖν tpaméfais, for see vi. 4, διακονία τοῦ λόγους In confirmation of
this view it is to be remembered, that in order διακονεῖν τραπέζαις men must have been
chosen who were specially qualified, in the duties to which they were called, to stand
side by side with the apostles, and afterwards with the bishops or presbyters as assistants, just
as Stephen and Philip, chosen in the first instance as distributors of alms, soon appear
side by side with the apostles, and as helpers of them as evangelists, Acts vi. 8—10,
viii. 5-8. We have no definite account of the nature and range of the duties of this
office ; even those chosen in Acts vi. 1 sq. were not called by this name; nor can ἀντι-
λήψεις (Rom. xii. 7; 1 Cor. xii. 28) be taken as implying anything more definite. The
similarity of the exhortations given to the deacons (1 Tim. iii. 8-12) and to the presby-
ters confirms the above view ot their relation, according to which, the presbyters being
distinct officers, the care of the churches devolved upon the deacons as their helpers. Such.
were the beginnings of the diaconate in the early church; by degrees the duties of the
office were more clearly defined and limited, as the distinction between clergy and laity
became more formal and marked. Vid. Suiceri, Zhes. ; Jacobson in Herzog’s Real-Encyklop.
iii, 365 seq. — In Rom. xvi. 1, a woman, Phoebe, is named as διάκονος τῆς ἐκκλησίας τῆς
ἐν Keyyxpeais, cf. 1 Tim. v. 10 (not ver. 9) with Rom. xvi. 2, 1 Tim. iii. 11, a passage
which for preponderating reasons must be taken as referring to deaconesses.

Ataxovéw 179 Διακονία

Ataxovéa, imperf. διηκόνουν for the Attic ἐδιακόνουν, likewise διηκόνησα ; cf. Kriiger,
§ xxviii, 14. 13, to serve, to render service, to wait upon; an occupation of the δοῦλοι, see
Plat. Legg. vii. 805 E, γεωργεῖν τε καὶ βουκολεῖν καὶ ποιμαίνειν καὶ διακονεῖν μηδὲν δια-
φερόντως τῶν δούλων. In its narrowest sense -- to wait at table, to serve at dinner ; as
often διάκονος denotes κατ. ἐξ. a waiter at table, Luke iv. 39, x. 40, xii. 37, xvii. 8:-
Matt. viii. 15, Mark 1. 31; John xii. 2. Hence διακονῶν opposed to ἀνακείμενος, Luke
xxii. 26,27; John xii. 2. According to this usage, we may probably understand Christ’s
words, Matt. xx. 28, Mark x. 45, ὁ vids τοῦ ἀνθρώπου οὐκ ἦλθεν διακονηθῆναι, ἀλλὰ
διακονῆσαι x.7-X., cf. the parallel in Luke xxii. 27, ἐγὼ δὲ εἰμὶ ἐν μέσῳ ὑμῶν ὡς ὁ δια-
κονῶν. (Cf. Rev. iii. 20.) Generally, to do any one a service, to care for any one’s needs,
Matt. iv. 11, xxv. 44, xxvii. 55; Mark i. 13, xv. 41; Luke viii. 3, διηκόνουν αὐτῷ ἐκ
τῶν ὑπαρχόντων αὐταῖς. The διακονεῖν τοῖς ἁγίοις is a beautiful expression for eompas-
sionate love towards the poor within the Christian fellowship, cf. Rom. xv. 25 and &a-
κονία. ---- Acts vi. 2, διακονεῖν tpamifais, to attend to tables (1.6. to provision or food). —
Διακονεῖν differs from δουλεύειν as “to serve, to work for any one,” differs from “to be
subject to ;” both may co-exist, cf. Dem. xix. 69, δεσπότῃ διακονεῖν, still there is always
in διακονεῖν, as distinct from δουλεύειν, a reference to the work done, as service rendered,
bringing advantage to others, cf. Athen. 6, εἴθισται yap ἐν ταῖς οἰκιακαῖς διακονεῖν τοὺς
νεωτέρους τοῖς πρεσβυτέροις, Philem. 13. Thus in John xii. 26, ἐὰν ἐμοὶ διακονῇ τις, to
work by commission of some one. Directly =to help, Acts xix. 22, where Timothy
and Erastus are described as δύο τῶν διακονούντων τῷ Παυλῷ. Vid. διάκονος, helper ;
διακονεῖν, to denote the work of the deacons, 1 Tim. iii. 10, 13. But we can hardly
limit 1 Pet. iv. 11, εἴ τις διακονεῖ x.7.2., to this; it refers to the good work done by all
“the brethren,” like iv. 10, where διακονεῖν τινί ts = to minister to any one in anything. —
The passive, 2 Cor. iii, 3, ἐπιστολὴ Χριστοῦ διακονηθεῖσα ὑφ᾽ ἡμῶν ; viii. 19, 20, χάρις
διακονηθεῖσα ὑφ ἡμῶν =serviceable labour bestowed upon anything, is to be explained
by reference to the predilection which St. Paul evinces for the words διάκονος and διακονία
when speaking of any labour in connection with and in the service of the gospel; as
also 1 Pet. 1. 12, iv. 10,

Διακονέα, ἡ, (1) serviceable labour, service, Luke x. 40; Heb. i. 14; assistance,
2 Tim. iv. 11, ἔστιν (ic. Μάρκος) μοι εὔχρηστος eis διακονίαν, cf. Acts xix. 22; 2 Cor.
xi. 8. In the combination ἡ d:ax. eis τοὺς ἁγίους we have a very delicate and fine expression
for the exercise of compassionate love towards the needy within the Christian community,
the rendering of which in German, “ Unterstiitzung,” is too strong and blunt; cf. Acts
vi. 1, ἡ Svan. ἡ καθημερινή, with ver. 4, ἡ διακ. τοῦ λόγου. 2 Cor. ix. 12, ἡ διακ. τῆς
λειτουργίας ταύτης, . . προσαναπληροῦσα τὰ ὑστερήματα τῶν ἁγίων ; vv. 1, 13, viii. 4;
Rey. ii. 19; Acts xi. 29, xii. 25; Rom. xv. 31; 1 Cor. xvi. 15, (11.) Every business,
every calling, so far as its labowr benefits others, is a διακονία, as Plato says of those whose
work it is to buy and sell the products of the land and the necessaries of life, Rep.

Διακονία 180 Διδάσκω

ij. 371 Οἱ ἑαυτοὺς ἐπὶ τὴν διακονίαν τάττουσι ταύτην ; Aeschin. in Ctesiphont. lv. 33,
ὅσα τις αἱρετὸς ὧν πράττει κατὰ ψήφισμα, οὐκ ἔστι ταῦτα ἀρχή, GAN ἐπιμέλειά τις καὶ
διακονία. In this sense Paul, and Luke in the Acts, use the word to designate the voca-
tion of those who preach the gospel and have the care of the churches,—a term so
applied to them not only with reference to those who derive benefit from the service, but
(like διάκονος) with reference to the Lord who has called them to this work; οἵ, θέμενος
eis διακονίαν, 1 Tim. i, 12; Acts xx. 24, τελειῶσαι τὴν διακονίαν ἣν ἔλαβον παρὰ τοῦ
κυρίου, διαμαρτύρασθαι «.7.r.; of. 1 Cor. xii. 5, διαιρέσεις διακονιῶν εἰσίν, καὶ ὁ αὐτὸς
κύριος ; Col. iv. 17, βλέπε τὴν διακονίαν ἣν παρέλαβες ἐν κυρίῳ, ἵνα αὐτὴν πληροῖς ;
2 Tim. iv. 5, τὴν διακονίαν σου πληροφόρησον ; Rom. xi. 13. With ἀποστολή, Acts i. 25,
comp. ver. 17. Avaxovia is, accordingly, office or ministration in the Christian community
viewed with reference to the labour serviceable to others conferred therein, both in the case
of individuals (1 Cor. xii. 5 and elsewhere) and generally as a general conception in-
cluding all branches of service, Rom. xii. 7; Eph. iv. 12; 1 Tim. i. 12; 2 Cor. vi. ὃ,
iv. 1. This ministration in the O. T. economy is called διακονία τοῦ θανάτου, τῆς κατα-
κρίσεως, to distinguish it from that of the N. T. διακονία τοῦ πνεύματος, τῆς δικαιοσύνης,

2 Cor. iii. 8, 9; τῆς καταλλαγῆς, v. 18, reference being made to the characteristic element
of it in its operations,

Διδάσ κω, διδάξω, ἐδίδαξα, ἐδιδάχθην, “from the same theme as δείκνυμι; comp.
doceo, properly διδακ-σκω; comp. disco” (Schenkl)=to teach, to give instruction or
direction, Matt. xxviii. 15, 20; Luke xi. 1, xii. 12; Acts xv. 12; 1 Cor. xi. 14; Rev.
ii. 14; 88. τινά, Matt, v. 2; Mark ii. 13; John vii. 35; once with the dative τινί, Rev.
ii, 14, ἐδίδασκεν τῷ Βαλὰκ βαλεῖν σκάνδαλον «.7.X., either answering to the Hebrew ἢ 3,
Job vi. 24, ? 10), xxi. 22, or because διδάσκειν is here akin to συμβουλεύειν (de Wette) ;
τί, Matt. xv. 9, xxii. 16; Acts xxi. 21, and elsewhere; περί τινος, 1 John ii. 27; fol-
lowed by ὅτι, Mark viii. 31, by the infinitive, Matt. xxviii. 20; Luke xi. 1; Rev. ii. 14;
τινά τι, Heb. vy. 123 cf. ἐδιδάχθην αὐτό, Gal. i. 12; 2 Thess. ii. 15—The communication
of gospel knowledge (which St. Paul did not himself gain in this way, Gal. i. 12, οὐδὲ
yap ἐγὼ παρὰ ἀνθρώπου παρέλαβον αὐτὸ οὔτε ἐδιδάχθην, ἀλλὰ δ ἀποκαλύψεως ᾿Ιησοῦ
Χριστοῦ) results from διδάσκειν and κηρύσσειν τὸ εὐωγγέλιον τῆς βασιλείας, Matt. iv. 23,
ix. 35, οὗ xi. 1; in Luke, 88 καὶ εὐαγγελίξεσθαι, xx. 1, Acts v. 42, xv. 35; indeed,
while κηρύσσειν denotes the mere communication or call included therein (eg. weravoeire,
cf. Matt. xxiv 14, κηρυχθήσεται τὸ εὐαγγέλιον eis μαρτύριον) to which the ἀκούειν cor-
respouds, διδάσκειν signifies that closer instruction which examines the subject, illustrat-
ing and establishing, and thus calculated to influence the understanding, to which there-
fore μανθάνειν corresponds ; cf. Matt. x. 24, 25; Luke vi. 40, xix. 39. See Acts xxviii.
31, κηρύσσων τὴν βασιλείαν τοῦ θεοῦ καὶ διδάσκων τὰ περὶ τοῦ κυρίου ᾿Ιησοῦ Χριστοῦ;
xviii. 25, ἐδίδασκεν ἀκριβῶς τὰ περὶ τοῦ ᾿Ιησοῦ; iv. 2, διδάσκειν τὸν λαὸν καὶ κατωγγέλ-
Aew ἐν τῷ ᾿Ιησοῦ τὴν ἀνάστασιν x.7.d.; Col. i. 28; Acts iv. 18;1 Tim. iv. 11. Joined

Διδάσκω 181 ΖΔιδάσκαλος

with νουθετεῖν, Col. i. 28, iii, 16; with παρακαλεῖν, 1 Tim. vi. 2; cf. iv. 13; Tit. i 9,
παρακαλεῖν ἐν τῇ διδασκαλίᾳ τῇ ὑγιαινούσῃ. As the object of the διδάσκειν is “ the way
of God” (Mark xii. 14), the 8:6. itself is the leading into that way. The thing aimed at
is to beget a determining of the will by the communication of the knowledge spoken of;
Rev. ii. 20, διδάσκει καὶ πλανᾷ τοὺς ἐμούς ; Col. i. 28; Acts xxi. 21; Matt. v.19. It is
used absolutely, as of Christ’s teaching, 6.9. John xviii. 20 ; Mark ix. 31, x. 1, ete. ; as also
of instruction in the object of Christian faith, of Christian teaching, Acts xi. 26 ; Rom.
xii. 7; Col. 1, 28 ; Heb, v.12; 1 Tim. ii 12, ete.; cf. Acts v. 28, διδάσκειν ἐπὶ τῷ ὀνόματι
᾿Ιησοῦ.

Διδακτικός, %, ov, apt to teach, 6.9. ἀρετὴ διδακτική in Philo, de praem. et virt. 4;
named as a requisite in an ἐπίσκοπος, 1 Tim. iii. 2, 2 Tim. ii. 23, of course with reference
to the subject-matter of Christian teaching, cf. Acts xviii. 24,25. Theodoret, ὁ τὰ θεῖα
πεπαιδευμένος καὶ παραινεῖν δυνάμενος τὰ προσήκοντα.

Διδαχή, ἡ. (1) In an active sense =the act of teaching, teaching, instructing,
instruction, tuition, Herod. iii. 134, ἐκ διδαχῆς ἔλεγε, ut erat edocta. Plato, Phaedr. 275 A,
ἀνεῦ διδαχῆς, “ to have grown up without instruction.” So 2 Tim. iv. 2, ἔλεγξον, ἐπυτί-
μησον, παρακάλεσον, ἐν πάσῃ μακροθυμίᾳ καὶ διδαχῇ. It is unnecessary to render manner
of teaching in Mark iv. 2, καὶ ἔλεγεν αὐτοῖς ἐν τῇ διδαχῇ αὐτοῦ" ᾿Ακούετε κιτιλ.; Mark
xii. 38.—II. In a passive sense, the teaching which is given, that which any one teaches,
Matt. vii. 28, and often. Absolutely, ἡ διδαχή denotes the 8:5. ᾿Ιησοῦ, 2 John ix. 10;
κυρίου, Acts xiii. 12; τῶν ἀποστόλων, Acts ii. 42; ΤΊν, 1, 9, ὁ κατὰ τὴν διδαχὴν πιστὸς
λόγος: 2 John 9, ὁ μένων ἐν τῇ διδ. ; οἵ, Rom. xvi. 17, ἡ 8d. ἣν ὑμεῖς eudbere; vi. 17,
ὑπηκούσατε εἰς ὃν π᾿αρεδόθητε τύπον διδαχῆς.

Διδάσκαλος, ὁ, teacher, Heb. v. 12, Rom. ii. 29, correlative with μαθητής, Matt.
x. 24, 25; Luke vi 40. When used in addressing Jesus, διδάσκαλος answers to the
Hebrew ‘35, cf. John 1, 39, Matt. xxiii. 8, a name of respect given to the Jewish γραμ-
ματεῖς (cf. Luke ii, 46)=vir amplissimus (cf. 2 Kings xxv. 8; Esth. i. 8), which seems
to have been introduced and established in the time of Christ ; “ ante tempora Hilleliana
in usu non fuisse fastuosum hoc titulum Rabbi, satis patet ex,eo quod doctores praecedentes
nudo suo nomine vocarentur,’ Lightfoot, Hor. Hebr. on Matt. xxiii. 8. Hence the opposi-
tion of Jesus, Matt. xxiii. 8-10, against this and the other titles “28 and “b, πατήρ and
καθηγήτης or κύριος (cf. John xiii. 13, 14), which were similarly used, though not so
widely or in such an official manner, has special weight. The objection urged against the
authenticity of the Gospels, that the name Rabbi did not come into common use till after
the destruction of Jerusalem, is removed by the consideration that the word must have
begun to naturalize itself in our Lord’s time, for it is officially given to Gamaliel in the
Talmud, and the name “Rabbi” must at any rate have preceded the more definite
word “ Rabban ” (235, owr Rabbi), which Simeon the son of Gamaliel was the first to intro-
duce. Cf Winer, Realwérterb. art. “Rabbi;” Pressel, art. “ Rabbinismus,” in Herzog’s

Διδάσκαλος 182 “Ετεροδιδασκαλέω

Real-Encycl. xii. 470; Lightfoot, 1.6, In accordance with the fact that “Rabbi” was a
title given to the γραμματεῖς, we find in Matt. xxiii. 34 σοφοὶ καὶ γραμματεῖς side by
side with προφῆται, and in Acts xiii, 1 διδάσκαλοι with προφῆται; and from this we may
conclude that in the Christian church (in which the διδάσκαλον appear as having a special
function, Acts xiii. 1; 1 Cor. xii. 28, 29; Eph. iv. 11; Jas. iii 1) these 85. answer to the
Jewish γραμματεῖς, and are to be viewed, like them, as in a special sense acquainted with
and interpreters of God’s salvation ; cf. Matt. xiii, 52. Upon them devolved the duty of
giving progressive instruction in God’s redeeming purposes,—a function which, with that
of ποιμήν, seems to have been united in one person, Eph. iv. 11; ef. the ἡγουμένοι of Heb.
xiii. 7, 17; and as ποιμένες the διδάσκαλοι seem to have been members of the presbytery,
ef. 1 Tim. iii, 2; 2 Tim. ii. 24; Acts xx. 28. The διδάσκαλος was distinct from the
κῆρυξ and the εὐαγγελιστής, Eph. iv 11; 1 Tim. ii. 7; see διδάσκω. Side by side with
them false teachers appear, not only without, but probably within the presbytery, 2 Tim.
iv. 3; 1 Tim. i. 3; ef. ψευδοδιδάσκαλοι, 2 Pet. ii. 1; ἑτεροδιδασκαλεῖν, 1 Tim. i. 3, vi. 3.
—St. Paul calls himself, besides κῆρυξ and ἀπόστολος, with special emphasis διδάσκαλος
ἐθνῶν, 1 Tim. 11. 7; 2 Tim. 1, 11; οὗ ὁ 88. τοῦ ᾿Ισραήλ, John iii. 10; and as to the fact,
not only Gal. ii. 7 sqq., but especially Eph. iii. 8, 9.

Διδασκαλία, ἡ, that which belongs to a διδάσκαλος (comp. διδασκάλιον, teacher's
pay), that which is taught, like evayyedia, εὐωγγέλιον, properly an adjective, εὐωγγέλιος, that
which belongs to an εὐάγγελος = teaching, instruction, and for the most part in the objective,
and therefore passive sense, that which is taught, the doctrine, distinguished from διδαχή,
inasmuch as it refers to the authority of the teacher. Xen. Cyrop. viii. 7. 24, παρὰ τῶν
προγεγενημένων pavOdvete αὕτη yap ἀρίστη διδασκαλία. But also actively of the act of
teaching = teaching, instructing, Xen. Occ. xix. 15, dpa ἡ ἐρώτησις διδασκαλία ἐστίν. In the
N. Τὶ (1) objectively doctrine, the διδασκαλίαις ἀνθρώπων, Col. ii. 22 ; Matt. xv. 9, Mark
vii. 7; cf. Eph. iv. 14 (see ἄνθρωπος, IV) ; δαιμονίων, 1 Tim. iv. 1, in antithesis Tit. ii. 10,
ἡ Sack. τοῦ σωτῆρος ἡμῶν θεοῦ ; absolutely, as ἡ διδασκαλία, 1 Tim. vi. 1, ἡ 8. βλασφη-
μεῖται (cf. Tit. ii, 10); Tit. ii. 7; 1 Tim. iv. 16; Rom. xii. 7 ; more exactly ἡ κατ' εὐσέβειαν
6:6.,1 Tim. vi. 3, ἡ καλὴ 55. iv. 6, in distinction from the teaching of the ἑτεροδιδάσκαλοι
ἡ ὑγιαίνουσα διδ., 1 Tim. i 10; 2 Tim, iv. 3; Tit. i. 9, Π 1; οὗ 1 Tim. vi. 4, νοσῶν περὶ
ξητήσεις καὶ λογομαχίας, ἐξ ὧν γίνεται POovos x.7.d., with i, 10.—(IL) Of teaching, instruc-
tion, information, tuition, Rom. xv. 4, ὅσα προεγράφη, eis τὴν ἡμετέραν 88. mpoeypadn ,
2 Tim. iii, 16, ὠφέλιμος πρὸς 5d. πρὸς ἔλεγχον κιτιλ.; 2 Tim. iii. 10, παρηκολούθηκάς
μοῦ τῇ διδασκαλίᾳ. With 1 Tim. v. 17, of κοπιῶντες ἐν λόγῳ καὶ διδασκαλίᾳ, οἵ. Plut.
ὁ. Epicuri doctrin. 1096 A, οἱ περὶ χορῶν λόγοι καὶ διδασκαλίαι, disputationes et doctrinae.

Ἑ τεροδιδασκαδλέω, only in 1 Tim. i. 3, vi. 3, and thence adopted into eccle-
siastical Greek = to teach a different kind of teaching, a teaching different from what is κατ᾽
ἐξ. διδασκαλία and the duty of a διδάσκαλος in the Christian church. Cf. Gal. 1, 6, 7,
μετατίθεσθε..... εἰς ἕτερον εὐωγγέλιον, ὃ οὐκ ἔστιν ἄλλο, where the exclusiveness of the

πῃ: a

et

ἙΕτεροδιδασκαλέω 183 Δίκαιος

--.

apostolic teaching is still more fully—comp. Plato, Theact. 190 E, δόξαν εἶναι ψευδῆ τὸ
érepodofeiyv—insisted upon. In classical Greek the word is simply used of numerical
difference (ἄλλος), not of difference in kind; ef. Acts xvii, 19, 20.

Δέκη, ἡ, connected with δείκνυμι, dicere, zeigen, originally = manner, tendency ; so
still in the absolute accusative δίκην, after its kind, manner, not rare in Pindar, Plato, and
the Tragedians ; e.g. Plato, Phaedr. 249 D ὄρνιθος δίκην βλέπων ἄνω. So also in Homer,
eg. Od. xix. 43, xxiv. 255, αὕτη τοι δίκη ἐστὶν θεῶν, and often, as= manner. See Curtius,
p. 125. Hence δίκη gradually became the designation for the right of established custom
or usage, and was personified as the daughter of Zeus and Themis; comp. Acts xxviii. 4,
ὃν διασωθέντα ἐκ τῆς θαλάσσης ἡ Δίκη ζῇν οὐκ εἴασεν. This personification was trans-
ferred to Jewish soil, Wisd. i. 8, οὐδὲ παροδεύσῃ αὐτὸν ἡ δίκη. Suidas, ὀπισθόπους δίκη,
ἡ μεθ᾽ ἡμέραν ἀκολουθοῦσα τοῖς ἀδικήμασιν. The use of this word in its entire range is
based upon the important idea here involved, that right in human society asserts itself
essentially as judgment and vengeance. Thus is it when Sen signifies lawsuit, process,
or punishment, atonement, satisfaction. In the LXX.=1, Ps. ix. 5, ἐποίησας τὴν κρίσιν
μου καὶ τὴν δίκην pov, ἐκάθισας ἐπὶ θρόνον ὁ κρίνων δικαιοσύνην" =OP3, Lev. xxvi. 25,
μάχαιρα ἐκδικοῦσα δίκην διαθήκης; 3 OP), Deut. χχχίϊ, 41, ἀποδώσω δίκην τε dP) IWR,
Ezek. xxv. 12. It is used for 2% in Job xxix. 16, Ps. xxxv. 23, where we have as its
parallel D8v% -- κρίσις. Of the combinations usual in classical Greek in which δίκη
stands with special reference to a decided (or to be decided) violation of right or of legiti-
mate custom, there appears in the N, T.. δίκην αἰτεῖν κατά twos, Acts xxv. 15 (Lachm.,
καταδίκην) ; δικην ὑπέχειν, Jude 7, literally, to render justice, of those who suffer punish-
ment in order to the re-establishing of the order violated by them; and δίκην τίνειν,
2 Thess. i, 10, literally, to pay the right, to atone for or make reparation, also in classical
Greek something like ἀποτίνειν δίκην = to be punished. Aristotle derives δίκη from Siya,
Eth. Nic. v. 4, τὸ μὲν ἀγαθοῦ πλέον τοῦ κακοῦ δ᾽ ἔλαττον κέρδος͵ τὸ δ᾽ ἐναντίον ζημία ὧν
ἦν μέσον τὸ ἴσον, ὃ λέγομεν εἶναι δίκαιον᾽ ὥστε τὸ ἐπανορθωτικὸν δίκαιον ἂν εἴη τὸ μέσον
ζημίας καὶ κέρδους. διὸ καὶ ὅταν ἀμφισβητῶσιν, ἐπὶ τὸν δικαστὴν καταφεύγουσιν" τὸ δ᾽
ἐπὶ τὸν δικαστὴν ἰέναι ἰέναι ἐστὶν ἐπὶ τὸ δίκαιον. ὁ γὰρ δικαστὴς βούλεται εἶναι οἷον
δίκαιον ἔμψυχον καὶ ζητοῦσι δικαστὴν μέσον καὶ καλοῦσιν ἔνιοι μεσιδίους, ὡς ἐὰν τοῦ
μέσου τύχωσι, τοῦ δικαίου τευξόμενοι. μέσον ἄρα τι τὸ δίκαιον, εἴπερ καὶ ὁ δικαστής. ὁ δὲ
δικαστὴς ἐπανισοῖ, καὶ ὥσπερ γραμμῆς εἰς ἄνισα τετμημένης, ᾧ τὸ μεῖζον τμῆμα τῆς ἡμισείας
ὑπερέχει, τοῦτ ἀφεῖλε καὶ τᾷ ἐλάττονι τμήματι προσέθηκεν. ὅταν δὲ δίχα διαιρεθῇ τὸ
ὅλον, τότε φασὶν ἔχειν τὰ αὑτῶν, ὅταν λάβωσι τὸ ἴσον. τὸ δ᾽ ἴσον μέσον ἐστὶ τῆς μείζονος
καὶ ἐλάττονος κατὰ τὴν ἀριθμητικὴν ἀναλογίαν. διὰ τοῦτο καὶ ὀνομάζεται δίκαιον, ὅτι δίχα
ἐστίν, ὥσπερ ἂν εἴ τις εἴποι δίχαιον, καὶ ὁ δικαστὴς διχαστής.

Δέκα ος, a, ον (δίκα-ιος), what is right, conformable to right, pertaining to right =
just, 7c. answering to the claims of usage, custom, or right, Matt. xx. 4, 7; Col. iv. 1.
It is noteworthy that the Greek δίκη, δίκαιος, the Hebrew PTS, PY, and the German

Atxatos 184 Δίκαιος

Recht, gerecht, contain the same fundamental idea ;----δίκη, manner, direction, δίκαιος, what
answers to manner or to its manner,—pPs, according to its etymology (see Fuerst, Con-
cord. V. T. sv.) =rectum, planum esse, synonymous with Ww» (comp. Ps, xxiii. 3 with
xxvii. 11, xlv. 7); Arabic, zadaga, erectwm esse; “gerecht”—what is right, adjusted
(richt), correct : comp. “ zurecht weisen,” to put right, in the sense of guiding or reprimand-
ing with the old “ Recht weisen” of the judge. The fundamental idea is that of a state
or condition conformable to order, apart from the consideration whether usage and custom
or other factors determine the order and direction. Thus δίκαιος is synonymous with
ἀγαθός, only that δίκαιος is a conception of a relation, and presupposes a norm, whereas
the subject of ἀγαθός is his own norm, so that ἀγαθός includes the predicate δίκαιος, see
under ἀγαθός. Thus δίκαιος, like ἀγαθός, may be joined, eg., with ἵππος, βοῦς, ἅρμα,
yySiov ; and while ἀγαθός in these combinations is = capable, excellent of its kind, service-
able, δίκαιος is = serviceable, answering to the claims or standards set up. Cf. Xen. Mem.
iv. 4. 5, φασὶν δέ τινες καὶ ἵππον καὶ βοῦν τῷ βουλομένῳ δικαίους ποιήσασθαι πάντα
μεστὰ εἶναι τῶν διδαξόντων' ἐὰν δέ τις βούληται ἢ αὐτὸς μαθεῖν τὸ δίκαιον ἢ υἱὸν ἢ οἰκέ-
την διδάξασθαι, μὴ εἰδέναι ὅποι ἂν ἐλθὼν τύχοι τούτου (comp. the German gerecht = fitting,
eg handgerecht, fussgerecht, etc.) ; Lucian, de Conser, Hist. 39, συγγραφεὺς δίκαιος, a correct
writer ; Hippocrates, xix. 22, ἰητρὸς δίκαιος, a capable physician. It is in keeping with
the relation between δίκαιος and ἀγαθός, that δίκαιος is never, like ἀγαθός, used cata-
chrestically, never ironically applied. Comp. Plato, Rep. ii. 361, “a just man, as
Aeschylus says, is one who will not seem good, but be good.”

As to the import of the conception in a moral sense, there is a decisive difference, not
to be mistaken, between the profane, and especially the Greek, usage and the biblical, and
this difference arises from the different, nay, opposite standards by which it is estimated in
the two spheres. Righteousness in the biblical sense is a condition of rightness the
standard of which is God, which is estimated according to the divine standard, which shows
itself in behaviour conformable to God, and has to do above all things with its relation
to God, and with the walk before Him. It is, and it is called, δικαιοσύνη θεοῦ (μαρ-
τυρουμένη ὑπὸ τοῦ νόμου Kat τῶν προφητῶν. Rom. iii. 21), i. 17,—righteousness as it belongs
to God and is of value before Him, Godlike righteousness, see Eph. iv. 24 (see under
δικαιοσύνη) ; with this righteousness, thus defined, the gospel (Rom. i. 17) comes into
that world of nations, which had been wont to measure by a different standard.
Righteousness in the Scripture sense is a thoroughly religious conception, designating the
normal relation of men and their acts, etc. to God. Righteousness in the profane mind
is a preponderatingly social virtue, only with a certain religious background.

With the Greeks, according to the saying of Protagoras, man is the measure of all
things, Plato, Crat. 385 E, Theact. 152 A, φησι γάρ που πάντων χρημάτων μέτρον ἄνθρω-
πον εἶναι, Tov μὲν ὄντων, ὡς ἔστι, τῶν δὲ μὴ ὄντων, ὡς οὐκ ἔστιν ; and how greatly this
influences the conception of righteousness, is clear from Plato, Legg. iv. 716 Ο, ὁ δὴ θεὸς
ἡμῖν πάντων χρημάτων μέτρον ἂν. εἴη μάλιστα, Kal πολὺ μᾶλλον ἤ πού τις ὥς φασιν

Δικαιος 185 Δίκαιυς

ἄνθρωπος, in which very passage an attempt is made to make way for a deeper concep-
tion without really approaching the Scripture view, καὶ κατὰ τοῦτον δὴ τὸν λόγον ὁ μὲν
σώφρων ἡμῶν θεῷ φίλος, ὅμοιος γάρ, ὁ δὲ μὴ σώφρων ἀνόμοιός τε καὶ διάφορος καὶ
ἄδικος; it lacks personal relationship to God as the basis and the goal of the entire
life movement, and stops short with the ὅμοιος, ἀκόλουθος Ged. Generally, usage and
custom, the marked-out and prescribed direction or method, form the basis of right, just
as δίκη denotes right as established custom and usage. Right is the sum of the his-
torically formed relations of life as they manifest themselves in human society,—a view
still current in modern jurisprudence ; and it need scarcely be proved how much the claims
of civil society determine the conception of righteousness,—take, for instance, the accusa-
tion and condemnation of Socrates. Righteousness perhaps includes a certain religious
bearing, but even this with a preponderatingly social reference ; comp. Xen. Mem. i. 1. 1,

ἀδικεῖ Σωκράτης ods μὲν ἡ πόλις νομίζει θεοὺς od νομίζων, with iv. 4. 13, where

Socrates himself argues that that man does justly who obeys ἃ οὗ πολῖται, συνθέμενοι ἅ τε
δεῖ ποιεῖν καὶ ὧν ἀπέχεσθαι ἐγράψαντο. Granting, indeed, that the conception of
righteousness is not here exhausted, but only, so to speak, the juristic side of it presented,
—while a deeper apprehension demands the inner personal relation to the claims of right,
and Aeschylus, as above cited, says that a just man is he who will not only seem, but be
good,—still a closer investigation will ever more fully show that righteousness is a virtue
essentially social, since right fixes the limits of individual liking, as the life of the
community as a higher necessity authenticates them. The δίκαιος is he who does not
selfishly nor yet self-forgettingly transgress the bounds fixed for him, and gives to every
one his own, yet still desires what is his, and does not in the least withdraw the asser-
tion of his own claims~—a view which Christianity has continually to combat. How
much this latter element is to be considered is clear from the frequent δίκαιος εἰμί with
the infinitive, in the sense, I am justified, entitled, worthy, I deserve, I have a right, but
rarely in the sense, I am obliged, I am bound ; and so also τὸ ἐμὸν δίκαιον, τὰ ἐμὰ δίκαια
= my right, my rights (Euripides, Thucydides, Demosthenes, Plutarch). The legitimate
claim stands first, afterwards comes the obligation, the requisition of right (whereas the
German view, for example, “mein Recht meine Pflicht,” “my right is my duty,” in
which the obligation of right is emphasized, already closely approximates to the divine
revelation). Further, how greatly the virtue of righteousness is confined to the sphere of
social life, is evident from the contrast between βία and δίκη, Il. xvi. 388, Od. xiv. 84;
from the use of ἀδικεῖν, in the sense, to encroach upon one's right, to wrong, as synonymous
with βιάξεσθαι, βλάπτειν, comp. also Xen. Mem. iv. 6. 6, ὀρθῶς ἂν ποτὲ dpa ὁριζοίμεθα,
ὁριξόμενα δικαίους εἶναι τοὺς εἰδότας τὰ περὶ ἀνθρώπους νόμιμα. Both elements, one’s own
right, and duty towards others, the swwm cuique in a transitive and reflexive sense, are
combined in Aristotle, Rhet. i. 9, ἔστε δὲ δικαιοσύνη μὲν ἀρετὴ δι’ ἣν τὰ αὑτῶν ἕκαστοι
ἔχουσι καὶ ὡς ὁ νόμος, ἀδικία δὲ δι’ ἣν τὰ ἀλλότρια, οὐχ ὡς ὁ νόμος. Thus it is correct
to say, that he is δίκαιος “who regards the rights of other men, and fulfils his duties
2A

Δίκαιος 180 Δίκαιος

towards them” (Schenkl); in other words, δίκαιος is a social conception, and continues
so even where it is so deeply apprehended as to border upon the Christian love of our
neighbour (see Niigelsbach, Nachhomer. Theol. p. 239; see under πλήσιον).

Withal, however, it must not be overlooked that the Greek δικαιοσύνη, though still
far distant from the conception of a δικαιοσύνη θεοῦ, had nevertheless a certain religious
background, which rendered possible its penetration with the fulness of Scripture mean-
ing, and the deepening of its conception. Linguistic usage is already a proof of this,
indicating as it does that it was not impossible, though very rare, to use ἀδικεῖν as the
antithesis of εὐσεβεῖν (Eurip. Phoen. 527, cf. Hymn. in Cer. 367, where, as in Aeschylus,
Sept. 580, δίκαιος stands in contrast with δυσσεβής), although Xen. Cyrop. viii. 8. 4, περὶ
θεοὺς ἀσέβειαν, περὶ δὲ ἀνθρώπους ἀδικίαν, tells on the other side. Comp. Plato, Legg.
ix. 854 E, περὶ θεοὺς ἢ περὶ γονέας ἢ περὶ πόλιν ἠδικηκὼς τῶν μεγάλων Twa... ἀδικιῶν.
But it must specially be insisted upon, that with Homer he is δικαιότατος who best is
master of his duties towards gods and men (Passow), that Séen is a daughter of Zeus and
Themis—that is, that the state of law and justice, “ which the political and social culture
of the Homeric manhood brought about, sprang not at all from human reflection or
agreement, but from divine ordainment” (Nigelsbach, Homer. Theol. p. 227). There is,
indeed, therefore but little change in the view of what δικαιοσύνη includes as a virtue
asserting itself in human society, when in J/iad. xiii, 6 the Abii are designated δικαιότατοι
ἄνθρωποι, the best mannered people, But though it cannot be added that righteousness
was viewed as the normal state of relationship to God, it is nevertheless always worthy
of observation that it at least appears, in the train of and in natural connection with the
fear of God, that the two stand and keep their ground side by side; that is, as Nigelsbach
in the place above cited puts it, “ the characteristic standpoint of the Homeric Ethics is,
that the spheres of law, of morals, and of religion are by no means separate, as if a man
could be, eg., δίκαιος without being θεουδής, but lie side by side in undeveloped unity.”
See the passage cited by Niigelsbach, Od. vi. 119 sqq., ὥμοι ἐγώ, τέων adte βροτῶν ἐς
γαῖαν ἱκάνω ; 7} ῥ᾽ οἵ γ᾽ ὑβρισταί τε καὶ ἄγριοι οὐδὲ δίκαιοι, ἠὲ φιλόξεινοι, καί σφιν νόος ἐστὶ
θεουδής, where the predicates chiastically (crosswise) correspond, the duties of hospitality
forming an essential part of δικαιοσύνη. We find the same thing, only more faintly, still
later. On the one hand, it is true τὸ τὰ αὑτοῦ πράττειν καὶ μὴ πολυπραγμονεῖν δικαιοσύνη
ἐστίν (Plato, Rep. iv. 333 A); and on the other, Plato in another place designates δικαιοσύνη
inseparably linked with σωφροσύνη, as ἡ δημοτική τε καὶ πολιτικὴ ἀρετή (Phaedo, 82 B).
But as we saw above (Xen. Mem. i. 1. 1), a certain religious bearing belongs to social and
civil righteousness, and though δίκαιος and εὐσεβής are distinct, they are not divorced,
rather are they bound together in one whole like ὅσια καὶ δίκαια (see under ὅσιος), comp.
Xen. Mem, iv. 8. 11, where Xenophon sums up his judgment concerning Socrates as ἄρισ-
Tos Te ἀνὴρ καὶ εὐδαιμονέστατος, thus, ἐμοὶ μὲν δὴ... εὐσεβὴς μὲν οὕτως, ὥστε μηδὲν
ἄνευ τῆς τῶν θεῶν γνώμης ποιεῖν, δίκαιος δέ, ὥστε βλάπτειν μὲν μηδὲ μικρὸν μηδένα,
ὠφελεῖν δὲ τὰ μέγιστα τοὺς χρωμένους αὐτῷ κιτιλ.... ἐδόκει. ..., With Isocr. xii, 124,

Δίκαιος 187 Δίκαιος

ἠσκηκότας εὐσέβειαν μὲν περὶ τοὺς θεούς, δικαιοσύνην δὲ περὶ τοὺς ἀνθρώπους. Comp.
further, the passages above cited from Eurip. Phoen. 527; Aeschylus, Sept. 580, where
δίκαιος stands in antithesis with δυσσεβής ; Xen. Anab. ii. 6. 26, ἀγάλλεται ἐπὶ θεοσεβείᾳ
καὶ ἀληθείᾳ καὶ δικαιότητι. Thus ἀδικία becomes ἀσέβεια, though in and for itself it is
not religious behaviour; δικαιοσύνη, however, was not regarded as separated from its
religious accompaniment, comp. the passages cited by Nigelsbach, Nachhom. Theol. p. 238 ;
Aristoph. Plut. 28, ἐγὼ θεοσεβὴς καὶ δίκαιος ὧν ἀνὴρ κακῶς ἔπραττον. “This θεοσεβὴς
καὶ δίκαιος becomes in line 61 ἀνὴρ εὔορκος, a word which expresses right behaviour
towards gods and men.” Δικαιοσύνη is and remains a social virtue; there is, indeed,
also an ἀδικεῖν περὶ θεούς (see above, Plato, Legg. ix. 854 E), but every ἀδικία is ποῦ,
already in and for itself ἀδικία περὶ τοὺς θεούς ; δικαιοσύνη only pertains to the ethico-
religious conduct.

Thus it appears how new, and yet not unprepared for, was the introduction of the
Pauline δικαιοσύνη θεοῦ into the profane soil. That δικαιοσύνη must be a δικαιοσύνη
θεοῦ, that God is the goal and standard of integrity, this is one of those unexpressed
presuppositions and underlying thoughts of Holy Scripture to which Paul in this and
other instances, with the peculiar acuteness and clearness which distinguish him in
apprehending the ethico-religious contrast, has devoted the word. At the same time, it is
a presentiment not attaining clearness, yet often felt and asserting itself in the Greek and,
indeed, generally in the human mind (see above, Plato, Legg. iv. 717 C), which is inalien-
able so long as there exists in man the presentiment or the consciousness and intelligence
more or less clear of a highest and final judgment (cf. Acts xvii. 31),

In the LXX. δίκαιος and δικαιοσύνη are constantly employed to render P73, P'T¥ (with
the exception of Isa. xi. 4, where the Hebrew expression is generalized ἃ8 Ξε κρίσις). But
ῬῪΝ is a rectitude whose standard is God,—Job iv. 17, xxxii. 2, and other texts——and lays
claim to the whole range of human life, so that, on the one hand, even measure and weight,
PI¥ ‘21ND, Lev. xix. 36, appear among the divine ordainments of a life leading to eternity ;
and, on the other hand, righteousness in general, in all stages of the history of redemption,
signifies conduct and relationship answering to the contents of the divine revelation thus
far made, Gen. vii. 1, vi. 9, 11, 12; accordingly it is to be observed that the manifestation
of righteousness existing at the time orders itself after the standard of divine knowledga
conditioned by the revelation, so that, for example, mention can be made of righteous
men before the revelation of the δικαιοσύνη θεοῦ in the gospel was introduced.

I. Used of God Himself, δίκαιος designates before all His bearing towards mankind,
and also His doings, not as answering to the claims to be made. upon Him from men, in
which case it could not be said, πιστός ἐστιν καὶ δίκαιος, ἵνα ἀφῇ ἡμῖν τὰς ἁμαρτίας, καὶ
καθαρίσῃ ἡμᾶς ἀπὸ πάσης ἀδικίας, 1 John i. 9 (comp. Luke xvi. 10, where πιστός stands
in opposition to ἄδικος, and therefore as synonymous with δίκαιος), but as answering to
the norm once for all established in and with Himself, so that holiness, in which God’s
nature manifests itself, is the presupposition of righteousness, cf. Rom, vii. 12, ἡ ἐντολὴ

Δίκαιος 188 Δίκαιος

ἁγία καὶ δικαία. It concerns the agreement between His nature, the norm for all, and
His acting, πιστός μένει" ἀρνήσασθαι yap ἑαυτὸν οὐ δύναται, 2 Tim. ii. 13; see
πιστός. Comp. xxxii. 4, θεὸς πιστὸς καὶ οὐκ ἔστιν ἀδικία ἐν αὐτῷ, δίκαιος καὶ ὅσιος
κύριος ; Neh. ix. 8, ἔστησας τοὺς λόγους σου, ὅτι δίκαιος σύ; Isa. xxxiv. 16. Hence it
at once follows that no judgment upon God’s doings can establish any fault or want,
Ps. li. 6, Rom. iii. 3, 4, where, in like manner, God’s faithfulness and righteousness are
united. Dan. ix. 7; Ps. exlv. 17; Deut. xxxii, 4; John xvii. 25, πάτερ δίκαιε, καὶ ὁ
κόσμος σε οὐκ éyvw; Rom. iii. 26; 2 Tim. iv. 8; 1 John ii. 29, iii. 7; Rev. xvi. 5.

II. Of men and their doings, it denotes their normal relation to the will and judgment
of God. There are some Pauline texts in which δίκαιος appears still with the social
narrowness of its meaning in profane Greek; but this does not involve any contradiction
in the Scripture view, because the Scripture conception does not exclude the profane
representation in itself, but only its narrowness. Thus in Rom. v. 7, μόλις γὰρ ὑπὲρ
δικαίου τις ἀποθανεῖται" ὑπὲρ yap τοῦ ἀγαθοῦ τάχα τις Kal τολμᾷ ἀποθανεῖν (see under
ἀγαθός). Further, Phil. i. 7, καθώς ἐστιν δίκαιον ἐμοὶ τοῦτο φρονεῖν ὑπὲρ πάντων ὑμῶν;
Col. iv. 1, οἱ κύριοι, τὸ δίκαιον καὶ τὴν ἰσότητα τοῖς δούλοις mapéyecbe. In Tit. i. 8
also the union of δίκαιος with σώφρων and ὅσιος perfectly agrees with the usage of
classical Greek, and this passage is one of those instances of coincidences with profane
usage in which the Pastoral Epistles are comparatively speaking so rich ; see, for example,
under καλός.

Apart from these passages, δίκαιος throughout the N. T. designates that person or thing
which corresponds with the divine norm, whether, as the connection will show, the refer-
ence be to the person’s conduct before or towards God, or to his relation to the claims
and judgment of God. For the former, see Luke i. 17, ἐπιστρέψαι ἀπειθεῖς ἐν φρονήσει
δικαίων, ἑτοιμάσαι κυρίῳ λαὸν κατεσκευασμένον, and in all places where δέκαιος denotes
the normal condition of the religious life (see below); for the latter, ¢g. Rom. ii. 13, οὐ
γὰρ of ἀκροαταὶ νόμου δίκαιοι παρὰ τῷ θεῷ, ἀλλ᾽ οἱ ποιηταὶ νόμου δικαιωθήσονται. We
must distinguish between δίκαιος in the wider and in the narrower sense,—a distinction
which often, though not always, coincides with that just described. Thus it is said in
Luke i. 6, ἦσαν δίκαιοι ἀμφότεροι ἐνώπιον τοῦ θεοῦ, πορευόμενοι ἐν πάσαις ταῖς ἐντολαῖς
καὶ δικαιώμασιν τοῦ κυρίου ἄμεμπτοι; and the same Paul who in Phil. iii, 6 says, κατὰ
δικαιοσύνην τὴν ἐν νόμῳ γενόμενος ἄμεμπτος, cf. 2 Tim. i. 3, says elsewhere, οὐκ ἔστι
δίκαιος οὐδὲ εἷς, Rom. iii. 10, and ver. 20, ἐξ ἔργων νόμου οὐ δικαιωθήσεται πᾶσα σὰρξ
ἐνώπιον αὐτοῦ; cf. ver. 19, ἵνα πᾶν στόμα φραγῇ, καὶ ὑπόδικος γένηται πᾶς ὁ κόσμος τῷ
θεῷ. For the reconciling of such statements, see under νόμος. Accordingly we distin-
guish (a) δύκαιος in the wider sense, answering to the demands of God in general, of those
who obey as their norm what they know of God or what has been revealed; thus, when
in Matt. xiii. 17, x. 41, xxiii, 29, προφῆται καὶ δίκαιοι are joined together to express the
sum of those who waited for the final salvation of God, the προφῆται are those who
announced it, the δίκαιον those whose conduct answered to this announcement, ΟΣ

πὰ τ ττὐὔν σ σΌξξϑξϑβέδῃᾳκὶὁῥ μμ«“νσ““ᾧκ
Υ

vy a=

Δίκαιος 189 Δίκαιος

Luke ii. 25, δίκαιος καὶ εὐλαβής, προσδεχόμενος παράκλησιν τοῦ ᾿Ισραήλ, not to be taken
as parallel with Plato, Vir. civ. 311 A, τὰ μὲν γὰρ σωφρόνων ἀρχόντων ἤθη σφόδρα μὲν
εὐλαβῆ καὶ δίκαια καὶ σωτήρια, where εὐλαβῆ, as synonymous with σώφρων, does not
stand in a religious sense, whereas in Luke ii. 25 εὐλαβής denotes the fear of God; comp.
Acts x. 22, Luke xxiii. 50, of Joseph of Arimathea, ἀνὴρ ἀγαθὸς καὶ δίκαιος, ὃς mpoce-
δέχετο τὴν βασιλείαν τοῦ θεοῦ. In all these cases δίκαιος is equivalent to pious ; ef. Acts
x. 22, ἀνὴρ δίκαιος καὶ φοβούμενος τὸν θεόν, with ver. 2, εὐσεβὴς καὶ φοβούμενος τὸν
θεόν. How far this signification of δώκαιος is different from the narrower use of the word
appears from a comparison of Peter's statement concerning Cornelius, Acts x. 35, ἐν παντὶ
ἔθνει ὁ φοβούμενος τὸν θεὸν καὶ ἐργαζόμενος δικαιοσύνην δεκτὸς αὐτῷ ἐστίν, with the
Pauline doctrine of justification, inasmuch as what Peter expresses concerning the δίκαιος
καὶ φοβούμενος τ. 0. in the words δεκτὸς τῷ θεῷ appears in Paul as the justifying act of
God. In the wider sense δίκαιος occurs again in Matt. v. 45, τὸν ἥλιον αὐτοῦ ἀνατέλλει
ἐπὶ πονηροὺς καὶ ἀγαθούς, καὶ βρέχει ἐπὶ δικαίους καὶ ἀδίκους. In Scripture usage the
conception of righteousness is more closely defined by its contrast with sin,—a contrast
wanting in the profane sphere where neither the word sim nor the conception of it is
defined with any sharpness; see under ἁμαρτάνω. Cf. 1 John iii. 7, 6 ποιῶν τὴν δικαιο-
σύνην, δίκαιός ἐστιν, καθὼς ἐκεῖνος δίκαιός ἐστιν, with ver. 8, ὁ ποιῶν τὴν ἁμαρτίαν ; Eccles.
Vii. 21, ἄνθρωπος οὐκ ἔστι δίκαιος ἐν τῇ γῇ, ὃς ποιήσει ἀγαθὸν καὶ οὐχ ἁμαρτήσεται. A
relation to sin therefore enters into the conception of δίκαιος, cf. Luke xv. 7, ἐπὶ ἑνὶ
ἁμαρτωλῷ μετανοοῦντι, ἢ ἐπὶ... δικαίοις, οἵτινες οὐ χρείαν ἔχουσιν μετανοίας ; Matt. ix. 13,
οὐ γὰρ ἦλθον καλέσαι δικαίους, GAN ἁμαρτωλούς ; Mark ii. 17; Luke v. 32, where it is
added, εἰς μετάνοιαν ; cf. Luke xviii. 9, τοὺς πεποιθότας ἐφ᾽ ἑαυτοῖς ὅτι εἰσὶν δίκαιοι, with
ver. 14, κατέβη οὗτος δεδικαιωμένος ἢ γὰρ ἐκεῖνος. In these places the narrower meaning
of δίκαιος already appears, and, without prejudice to the knowledge that he only is strictly
speaking (negatively) S/casos who stands in no relation whatever to sin, and that there
was not one such among the people for whom Christ appeared, this word is predicated
of those in whom God’s saving work in Christ had not yet been realized; so that δύκαιος
in the wider sense must signify those whose freedom from sin is only a matter of prin-
ciple, and is not yet completed (see above, Eccles. vii. 21). In this wider sense δίκαιος
occurs again in Acts xxiv. 15, ἀνάστασιν μέλλειν δικαίων καὶ ἀδίκων ; Luke xiv. 1, xx. 20;
Matt. xiii. 43, of δίκαιοι ἐκλάμψουσιν.... ἐν τῇ βασιλείᾳ τοῦ πατρὸς αὐτῶν, cf. with
vy. 41, 42, 49, 50, xxv. 37, 84, 46; 1 Pet. 111. 12, iv. 18; Jas. v.16; 2 Pet. ii. 7, 8.
In Matt. i. 19, Ἰωσὴφ... δίκαιος ὧν, καὶ μὴ θέλων δευγματίσαι, δίκαιος is not so much =
kind, which cannot be proved, but rather denotes piety, conduct conformable to God;
comp. Matt. v. 44 sqq., ix. 13; Luke xiv.12-14. In part, comp. Niigelsbach, Nachhom.
Theol. v. 2. 32 sqq., “Ifa man finally becomes just to the needy, the unprotected, the
unfortunate generally, so that he secures for them what is their due, his righteousness
becomes compassion. The justice which he who needs help can lay claim to is a justice
vouchsafed and guaranteed by the Deity. Pindar, Olymp. 11, 6, δίκαιος ὄπε ξένων."

Δίκαιος 190 Δικαιοσύνη

(ὁ) δίκαιος in the narrower or stricter sense, perfectly answering to the divine demands; or,
negatively, rid of and free from all sin, guiltless, The distinction of a stricter or deeper
meaning, as it is found everywhere, is traceable also in profane Greek. "We may compare
with Matt. xxvii, 19, μηδέν σοι καὶ τῷ δικαίῳ ἐκείνῳ (ver. 24, Rec. text), Luke xxiii. 47,
ὄντως ὁ ἄνθρωπος οὗτος δίκαιος ἦν, the famous passage in Plato, Rep. ii. 362 A, ἔρουσιν
δὲ τάδε, ὅτε οὕτω διακείμενος ὁ δίκαιος μαστυγώσεται, στρεβλώσεται, δεδήσεται, ἐκκαυθήσε-
ται τὠφθαλμώ, τελευτῶν πάντα κακὰ παθὼν ἀνασχινδυλευθήσεται καὶ γνώσεται, ὅτι οὐκ
εἶναι δίκαιον, ἀλλὰ δοκεῖν δεῖ ἐθελεῖν. Either a positive or negative view of the concep-
tion may be prominent. The latter especially is so where a legislative judgment is treated
of which establishes innocence, or acquits from accusation or guilt, and generally when a
contrast with these is indicated, and where the sinner is spoken of; see δικαιόω. Comp.
Rom. ii 13, οὐ γὰρ of ἀκροαταὶ νόμου δίκαιοι παρὰ τῷ θεῷ, ἀλλ᾽ οἱ ποιηταὶ νόμου
δικαιωθήσονται; v.19; Gal iii 11. The conception itself, however, is not altered by
the prevalence of one or the other aspect; ef. with the other passages, Rom. iii. 10;
1 Tim. i. 9; Rom. i. 17 (from Hab. ii. 4, as in Heb. x. 38), xi. 4, xii. 23 ; Matt. xxiii. 35.
—1 John iii. 7, ὁ ποιῶν τὴν δικαιοσύνην δίκαιός ἐστιν; Rev. xxii. 11—With the article,
ὁ δίκαιος is used of Christ, Jas. v. 6, κατεδικάσατε, ἐφονεύσατε τὸν δίκαιον; Acts iii. 14,
ὑμεῖς δὲ τὸν ἅγιον καὶ δίκαιον ἠρνήσασθε, καὶ ἠτήσασθε ἄνδρα φονέα x.7.r.; Vii. 52, περὶ
τῆς ἐλεύσεως τοῦ δικαίου, οὗ νῦν ὑμεῖς προδόται καὶ φονεῖς ἐγένεσθε ; ii. 14, ἰδεῖν τὸν δίκαιον.
Without the article, in 1 Pet. iii, 18, Χριστὸς. . ἔπαθεν, δίκαιος ὑπὲρ ἀδίκων; 1 John
ii. 1, ἐάν τις ἁμάρτῃ παράκλητον ἔχομεν πρὸς Tov πατέρα ᾿Ιησοῦν Χριστὸν δίκαιον. The
reference is everywhere to the significance of Christ’s character and its estimation or
worth, cf. 1 John ii. 2.

Joined with common nouns, 1 John iii. 12, ἔργα δίκαια ; John v. 30, vii. 24 ; 2 Thess.
i. 5; Rev. xv. 3, xvi. 7, xix. 2, κρίσις. The neuter used as a substantive, Luke xii. 57,
τί δὲ καὶ ἀφ᾽ ἑαυτῶν οὐ κρίνετε τὸ δίκαιον; 2 Pet. i. 13; the same as predicate, Acts
iv. 19, εἰ δίκαιόν ἐστιν ἐνώπιον τοῦ θεοῦ κρίνατε; Eph. vi. 1; Phil. iv. 8; 2 Thess. i. 6,

Δικαίως, Luke xxiii. 41; 1 Cor. xv. 34; 1 Pet. ii. 23; Tit. ii. 12; 1 Thess. ii. 10.

Δίκαιος stands in antithesis with παράνομος, Prov. iii. 32 -- Ὁ) , Job ix, 28 Ξ
F2N.—doeBys, Gen. xviii. 28 «-- νη, In the N. T. 1 Pet. iii. 12, ποιοῦντες κακά; iv. 18,
ἀσεβὴς καὶ ἁμάρτωλος ; 2 Pet. ii. 7, ἄθεσμος ; ver. 8, ἄνομος. Cf. 1 Tim. i. 9, δικαίῳ
νόμος ov κεῖται, ἀνόμοις δὲ καὶ ἀνυποτάκτοις, ἀσέβεσιν «7. Elsewhere usually with
ἄδικος. Synonyms, ἅγιος, ὅσιος, ἀγαθός.

Δικαιοσύνη, ἡ, the essence of δέκαιον, or δίκαιος, righteousness, as that relationship
to δίκη which fulfils its claims, an actually present and realized conformity with the claims
to be maintained. Cf. Plato, Rep. iv. 433, τὸ τὰ αὑτοῦ πράττειν καὶ μὴ πολυπραγμονεῖν
δικαιοσύνη ἐστίν. Opposed to ἀνομία, Xen. Mem. i. 1. 24, ἄνθρωποι ἀνομίᾳ μᾶλλον ἢ
δικαιοσύνῃ χρώμενοι. See 2 Cor, vi. 14. For the relation of the Greek view to that of
Scripture, vid. δίκαιος. In its scriptural sense, both in the O. T. and N. T., righteousness

Δικαιοσύνη 191 Δικαιοσύνη

is the state commanded by God, and standing the test of His judgment (cf. 2 Cor. iii. 9),
the character and acts of a man approved of Him, in virtue of which the man corresponds
with Him and His will as his ideal and standard, cf. Eph. iv. 24; or more generally, it
denotes the sum-total of all that God commands, of all that He appoints. As God Himself
is thus the standard of this righteousness, it is δικαιοσύνη θεοῦ, --- αι righteousness which,
as it belongs to God or to itself for God, is well pleasing to Him, Godlike righteousness,
Jas. i, 20, ὀργὴ ἀνδρὸς δικαιοσύνην θεοῦ οὐ κατεργάζεται; Matt. vi. 33, ζητεῖτε δὲ πρῶτον
τὴν βασιλείαν τοῦ θεοῦ καὶ τὴν δικαιοσύνην αὐτοῦ. The genitive is gen. possessionis or
qualitatis, as eg. Plat. Gorg. 506 E, ψυχὴ κόσμον ἔχουσα τὸν ἑαυτῆς ἀμείνων τῆς ἀκοσ-
μήτου; Xen. Cyrop. vii. 5. 74, εἰ μὲν τρεψόμεθα ἐπὶ ῥαδιουργίαν καὶ τὴν τῶν κακῶν
ἀνθρώπων ἡδυπάθειαν; Dem., "ἄν τὰ ἔργα ἀδελφοῦ ποιῇς, δόξεις εἶναι συγγενής (in
Kriiger, ὃ xlvii. 5. 18). Cf. μορφὴ δούλου, Phil. ii. 7. Just such a righteousness—a
righteousness that ought to be the goal of human effort and desire, and the result of human
conduct—St. Paul insists upon as, strictly speaking, the Scripture conception of δικαιοσύνη,
Rom. iii, 21, dem. θεοῦ... μαρτυρουμένη ὑπὸ τοῦ νόμου καὶ τῶν προφητῶν, and as the
result of the N. T. salvation realized or to be realized in man—as that which man finds
in the gospel, Rom. i. 17 and elsewhere (see under II. a). The subject of it with Paul
is always man. The Scripture view is so complete in itself, and so continually repeated,
that it would be unnatural to take λόγος δικαιοσύνης (Heb. v. 13), with Michaelis,
Zachavrii, and Dindorf, as meaning merely righteous discowrse, or, with Delitzsch, as = words
right to be taught and to be believed, for which P7¥"228, PIS“? are not examples in
point ; cf. δ νον, Lev. xix. 36, under δίκαιος. Far rather, Xoy. Sve. means the word
whose subject-matter and object are δικαιοσύνη, for the understanding of which what is
stated in ver. 14 is requisite. Cf. ὁδὸς δικαιοσύνης, 2 Pet. ii. 21; Matt. xxi. 32,

We must now distinguish—

1. δικαιοσύνη = righteousness in general, God-conformable uprightness, including the,
whole range of this conception without reference to any particular form of its embodi-
ment. Rom. xiv. 17, ἡ βασιλεία τοῦ θεοῦ ἐστὶν δικαιοσύνη καὶ εἰρήνη καὶ χαρὰ ἐν Tv. ay. ;
Acts xxiv. 25, διαλέγεσθαι περὶ δικαιοσύνης ; John xvi. 8, 10, ἐλέγχειν περὶ δικ.; 2 Pet.
ii. 5, δικαιοσύνης κήρυξ; Rom. ix. 31, νόμος δικ.; 2 Pet. ii, 21, ὁδὸς Sux, as in Matt.
xxi. 32; ἐχθρὸς δικ., Acts xiii, 10; 2 Cor. xi. 15, διάκονος δικαιοσύνης ; Heb. vii. 2,
βασιλεὺς δικ.; 2 Tim. iv. 8, ὁ τῆς dix. στέφανος ; Gal. v. 5, ἐλπὶς Sum.; 2 Cor. iii. 9,
ἡ διακονία τῆς Sux. (For the special thought associated with the word in St. Paul’s
writings, see II. 4) Heb. i. 9, ἀγαπᾶν Sux.; 1 Pet. 11. 24, τῇ Sux. Gv. Righteousness
in this sense is the sum of all that God requires, in opposition to ἁμαρτία (which see),
and accordingly the strong expression is explained in 2 Cor. v. 21, Wa ἡμεῖς γενώμεθα
δικαιοσύνη θεοῦ ἐν Χριστῷ; cf. 1 Cor. i. 30, Χριστὸς ἐγενήθη ἡμῖν σοφία ἀπὸ θεοῦ,
δικαιοσύνη τε καὶ ἁγιασμὸς καὶ ἀπολύτρωσις ; Rom. x. 4, τέλος γὰρ νόμου Χριστὸς εἰς
δικαιοσύνην παντὶ τῷ πιστεύοντι. Comp. 1 John iii. 7 with ver. 8.---- Ὁ these we may
also add, ἡ πίστις λογίζεται εἰς δικαιοσύνην, Rom. iv. 3,5, 9, 22; Gal. iii. 6; Jas. iii. 22

Δικαιοσύνη 192 Δικαιοσύνη

= faith which is taken into account or reckoned as righteousness (cf. in later Greek the often
occurring εἰς οὐδὲν λογισθῆναι, to be accounted as nothing). Rom. iv. 6, 11, AoyiferOal
τίνι δικ., to reckon righteousness to the account of any one, cf. λογίζεσθαι ἁμαρτίαν, παραπτώ-
pata, Rom. iv. 8; 2 Cor. v.19; 2 Tim. iv. 16.—It is incontestably clear from 2 Cor.
y. 21 that the Pauline expression δικαιοσύνη θεοῦ is to be understood in this wide sense,
and in the manner above explained. In connection with Pauline thought and doctrine,
however, is to be taken the representation of what holds good of the &«. θεοῦ, namely,
that it is the righteousness which God not only demands, but gives to man (cf. ἀποκαλύπ-
rerat, Rom. i. 17, 18, and Isa. xlviii. 18, where δικαιοσύνη appears side by side with
εἰρήνη as God’s gift), and which is appropriated by faith ; hence δικ. πίστεως, ἐκ πίστεως,
so that there results a state of the man which may all the more be called dcx. θεοῦ,
because it proceeds directly from God Himself, and is den. ἐκ θεοῦ. This last, however,
is not primarily included in the conception; it is only a representation associated with
it, derived from the connection of the doctrine, as is evident from the comparison of Rom.
x. 3 with 2 Cor. v. 21. In the latter passage, due. θεοῦ can only mean “ a righteousness
conformable to God.” The same expression, with the same meaning, forms, in Rom. x. 3,
an antithesis to ἰδία δικ., so far as it is a term. techn. for that righteousness of which it
had already been shown that it is in the fullest sense a δικαιοσύνη θεοῦ ἐκ θεοῦ. Thus
the dum. θεοῦ is a Sux. ἐκ θεοῦ; but we must not regard these two expressions as identical.

In considering (II.) righteousness in its more special and particular manifestations, we
must distinguish—

(a.) δικαιοσύνη as a state of the subject who stands God’s judgment, who, having ful-
filied all obligations, has no guilt to hide. Thus the word occurs in Matt. v. 20, ἐὰν μὴ
περισσεύσῃ ἡ Six. ὑμῶν πλεῖον τῶν γραμματέων ; Matt. v. 6, of διψῶντες τὴν δικ.; 2 Cor.
ix. 9,10; Gal. ii. 21, iii, 21; Rom. vi. 20, ὅτε γὰρ δοῦλοι are τῆς ἁμαρτίας, ἐλεύθεροι
ἣτε τῇ δικαιοσύνῃ; Eph. vi. 14, ἐνδυσάμενοι τὸν θώρακα τῆς Six.; Rom. ix. 30, ἔθνη τὰ
μὴ διώκοντα δικαιοσύνην κατέλαβεν δικ., δικ. δὲ τὴν ἐκ πίστεως ; Jas. iii, 18, καρπὸς δὲ
δικαιοσύνης ἐν εἰρήνῃ σπείρεται τοῖς ποιοῦσιν εἰρήνην ; cf. Heb. xii. 11, διώκειν δικ.;
1 Tim. vi. 11; 2 Tim. ii, 22. Thus mention is made of God's righteousness so far as God
is regarded as one who acts as He is bound (sit venia verbo ἢ) by Himself to act, so that
He does not contradict Himself, Rom. iii. 5, 25, 26. But that δικ. θεοῦ, which denotes
a righteousness perfect before Him, is, as a state of the subject to whom it is communi-
cated, more accurately described See. ἐκ θεοῦ, Phil. iii. 7 (δωρεὰ τῆς δικ., Rom. v. 17), in
contrast with ἡ ἐμὴ δικ. ἡ ἐκ τοῦ νόμου, cf. Rom. x. 5, Gal. iii. 21, which may indeed be
held to be righteousness (Rom. x. 3 ; Phil. iii. 6), but which really is not (Gal. iii. 21; Rom.
x. 5), but only bears the name inasmuch as it fulfils the claims set up by itself on a legal
basis (ἐδία Si«., Rom x. 3), but does not satisfy God and His law. This is, however,
one difference between the righteousness springing from the law and that righteousness
of God which is imputed and imparted as a gift to man. The other difference is, that
whereas the righteousness of the law is a state to be attained only by the fulfilling of the

δὰ ἃ δ ὁ

— os

Δικαιοσύνη 198 Δικαιόω

Jaw, the righteousness of God is a state called forth by God’s act of justification, namely,
by judicial disengagement or release from all that stands in the way of δίκαιος εἶναι (see
δικαιοῦν), -ττ-, liberation of which man becomes partaker by means of faith. Hence due.
πίστεως, Rom. iv. 11-13; ἐκ πίστεως, Rom. ix. 30, x. 6, to which expressions the others
--δικ. θεοῦ, ἐκ Oeod—correspond. Cf. Heb. xi. 7, τῆς κατὰ πίστιν Six. κληρονόμος. We
see, therefore, that the Pauline conception of righteousness—which as to form always
expresses a relation to the judgment of God— includes this special feature, namely, it
denotes the state of the believing man called forth by the divine acquittal, and this is its
force in all the passages in question, Rom. viii. 10; Eph. vi. 14, iv. 24; Rom. v. 21,
vi. 16; 2 Cor. vi. 7, 14, etc. This conception is to be recognised also in 2 Pet. i. 1,
τοῖς ἰσότιμον ἡμῖν λαχοῦσιν πίστιν ἐν δικαιοσύνῃ Tod θεοῦ ἡμῶν καὶ σωτῆρος ᾿Ιησοῦ
Χριστοῦ, where the absence of the article in ἐν δικαιοσύνῃ (which is more closely
qualified by the following genitive, and therefore cannot be taken adverbially, as in Acts
xvii. 31) makes it more difficult to understand dx. τ. θ. «.7.d. as the principle on which
faith is communicated, and thus as the subjective righteousness of God.

(6.) Righteousness, as a state of the individual which determines his conduct, is
accordingly a principle of action. Cf. Rom. xiv. 17, 18, ἡ Bac. τ. 0. ἐστὶν... Sux. «7,
ὁ yap ἐν τούτῳ δουλεύων τῷ Χριστῷ; vi. 13, παραστήσατε τὰ μέλη ὑμῶν ὅπλα bix., cf.
ver. 19; ver. 18, ἐλευθερωθέντες δὲ ἀπὸ τῆς ἁμαρτίας ἐδουλώθητε τῇ δικ.; 2 Cor. ix. 10,
γεννήματα τῆς δικ. ὑμῶν; Phil. i. 11, πεπληρωμένοι καρπὸν δικ. ; Luke i. 75, λατρεύειν
τῷ θεῷ ἐν ὁσιότητι x. δικ.; Acts xvii. 31, κρίνειν ἐν δικ., as in Rev. χὶχ, 11; Rom. ix. 28;
2 Tim. iii. 16; Tit. iii. 5.

(c.) This principle of righteousness, which expresses itself in action, is finally present
in the result of action, so that δικαιοσύνη appears as expressing the object of action. So
in Matt. iii. 15, πληρῶσαι πᾶσαν δικ.; Acts x. 35, ἐργάζεσθαι δικ.; Heb. xi. 33; Jas.
i. 20. Peculiar to 1 John and the Revelation is the expression ποιεῖν δικ., 1 John iii, 10,
Rev. xxii. 11; τὴν dux., 1 John ii. 29, iii. 7. The expression ποιεῖν τὴν Six. (with the
article) embraces the entire sphere denoted by δικαιοσύνη; whereas, without the article, it
refers merely to the result of the action; see under ἁμαρτία (1...

4 εκ αιτόω, fut. dow, to bring forth a δίκαιος, or a δίκαιον; cf. δουλόω, ἀξιόω ; in gen.
the verbs in όω. It denotes the activity which is directed to the restoration or production
of α δίκαιον, primarily without regard to the mode in which it takes place. Cf. Plato,
Legg. iv. 714 E, ἔφαμεν ποῦ κατὰ φύσιν Πίνδαρον ἄγειν δικαιοῦντα τὸ βιαιότατον = to make
a δίκαιον out of the βιαιότατον. For the most part absolutely =jus decernere, to settle or
decree what is right, to recognise as right, to reckon as right, δίκαιον νομίζειν. It cannot be
shown, however, at all events not as a general rule, to denote in classical Greek—where
the word occurs only rarely—“the reaction of violated justice against the offender,” “to
make any one righteous by doing away with his violation of law through his condemnation”

=to judge, punish, chastise, In favour of this view, Herodotus, Plato, and Thue. are
2B

Δικαιζω 194 Δικαιόω

adduced; whereas in the N. T. it denotes the very opposite (see Kling in Herzog’s
Realencycl. xii, 583). Cf. against such a view, Kriiger on Herod. i. 100: “ With the
meaning to judge, to punish, the word seems scarcely to be used in Attic prose, not even
in Thucyd.; indeed, except in Thucyd., it occurs rarely at all.” See, however, Plat. Legg.
xi. 934 B, δίκην δὲ ἕκαστος πρὸς ἑκάστῳ τῷ κακουργήματι σωφρονιστύος ἕνεκα συνεπο-
μένην προσεκτισάτω.. . . βραβευτέραν, οὐχ ἕνεκα τοῦ κακουργῆσαι διδοὺς τὴν δίκην (οὐ
γὰρ τὸ γεγονὸς ἀγένητον ἔσται ποτέ), τοῦ δ᾽ εἰς τὸν αὖθις ἕνεκα χρόνον ἢ τὸ παράπαν
μισῆσαι τὴν ἀδικίαν αὐτόν τε καὶ τοὺς ἰδόντας αὐτὸν δικαιούμενον, where, therefore, δικαι-
οὔσθαι is the passive expression for δίκην προσεκτίνειν. ΤῊ this very treatise there occurs,
according to Kriiger (/.c.), much that is unusual. The passage quoted from Thucyd. iii. 40,
πειθόμενοι μὲν ἐμοὶ τά τε δίκαια ἐς Μυτιληναίους καὶ τὰ ξύμφορα ἅμα ποιήσετε, ἀλλῶς δὲ
γνόντες τοῖς μὲν οὐ χαριεῖσθε ὑμᾶς δὲ αὐτοὺς μᾶλλον δικαιώσεσθε, where Elmsl. (on Eur.
Mid. 93) reads δικαιώσετε, Schol. δικαίως καθ᾽ ὑμῶν ἀποδείξετε, ὅτι τυραννικῶς ἄρχετε,
Kriiger regards as faulty, on the ground that he elsewhere uses neither the middle nor the
passive in the like sense and construction. Herod. i 100, κατ᾽ ἀξίην ἑκάστου ἀδικήματος
édixaiev=to re-cstablish the right, recognise what is right, to judge; Thucyd. v. 105,
οὐδὲν ἔξω τῆς ἀνθρωπείας τῶν μὲν ἐς τὸ θεῖον νομίσεως τῶν δ᾽ ἐς σφᾶς αὐτοὺς βουλήσεως
δικαιοῦμεν ἢ πράσσομεν ; Eur. Suppl. 526, νεκροὺς θάψαι δικαιῶ; Thucyd. iv. 122, εἶχε
δὲ καὶ ἡ ἀλήθεια περὶ τῆς ἀποστάσεως μᾶλλον, ἧἣ οἱ ᾿Αθηναῖοι ἐδικαίουν ; Herod. i. 89,
ἐπείτε με οἱ θεοὶ δοῦλόν σοι ἔδωκαν, δικαιῶ, εἴ τι ἐνορέω πλέον, σημαίνειν σοι. So usually
in Herodotus with the infinitive in the sense δίκαιον νομίζειν, eg. ii. 172, 181, iii. 36,
79, 142, vi. 138, and often. Besides Plato in the places cited, there remain only
Herod. iii, 29, of δὲ ἱρέες ἐδικαιοῦντο ; v.92. 4, δικαιώσει Κόρινθον, for the signification to
judge, or to punish, inasmuch as right usually asserts itself as judgment and vengeance ;
comp. δίκη, κρίνειν, κρίσις. But this later usage is scarcely to be explained by the round-
about view above cited. Far rather is it quite possible that δικαιόω, in the sense to
recognise as right, to judge as right, once perhaps took the accusative of the person after
it, which elsewhere in classical Greek is quite unused. Cf Isa. i. 17. Its principal
meaning therefore is, to adjudge or settle as right, to recognise as right, 1.6. according to
the context, equivalent to to justify. In ecclesiastical Greek it is used, eg., of the decrees
of Councils, ἐδικαίωσεν ἡ ἁγία καὶ μεγάλη σύνοδος, Can. 17, Cone. Nic.

Biblical usage.

( 0. T. Quite isolated is Ps. lxxiii. 13, dpa ματαίως ἐδικαίωσα τὴν καρδίαν μου =
nt, to purify. Jer. iii, 11, ἐδικαίωσεν τὴν ψυχὴν αὐτοῦ τι ἘΣ ΠΡῚΝ, is differently taken
in the Greek, see below. Elsewhere δικαιοῦν τι, τινὰ, to find anything as right, to recog-
nise or acknowledge any one as just, to set forth as right or just = pyyn, as the opposite of
penn, almost always, and herein differing from the usage of profane Greek, with personal
object. So in Ex. xxiii. 7, ἀθῶον καὶ δίκαιον οὐκ ἀποκτενεῖς καὶ od δικαιώσεις τὸν ἀσεβῇ
ἕνεκεν δώρων. Cf. 1 Kings viii. 32, κρινεῖς τὸν λαόν σου ᾿Ισραήλ ἀνομηθῆναι ἄνομον
δοῦναι τὴν ὁδὸν αὐτοῦ εἰς κεφαλὴν αὐτοῦ καὶ τοῦ δικαιῶσαι δίκαιον δοῦναι αὐτῷ κατὰ τὴν

Oe EE ———EE———E——<——

Δικαιόω 195 Δικαιόω

δικαιοσύνην αὐτοῦ. Δικαιοῦν, therefore, is one aspect of judicial activity, and that not
merely = δέώκαιον κρίνειν (Prov. xvii. 15 = pyyn), but corresponding to our justify = to set
forth as righteous by legal or judicial decision. Of. Deut. xxv. 1, where the same Hebrew
expression, "Ὁ ΤΙΣ WIT PAFITNS WMT = δικαιώσωσε τὸ (al. τὸν) δίκαιον καὶ καταγνῶσι
τοῦ ἀσεβοῦς. ---- Isa. 1. 8, ἔγνων ὅτε οὐ μὴ αἰσχυνθῶ, ὅτι ἐγγίζει ὁ δικαιώσας με; xlv. 24,25,
ἀπὸ κυρίου δικαιωθήσονται καὶ ἐν τῷ θεῷ ἐνδοξασθήσεται πᾶν τὸ σπέρμα x.7.X., cf. the
Hebrew. Since the Hiphil was translated by δικαιοῦν, the Kal, ΡῪΣ, to be righteous, could
not be better rendered than by the perfect passive δεδικαιῶσθαι, which was all the easier as
this part of the verb is used to denote a state which is the fruit of action; cf. from καλεῖν,
κεκλῆσθαι, to have the name ; from γυγνώσκειν ἐγνωκέναι, to know; so δεδικαιῶσθαι, to be
found righteous, to stand as just, to be just. So in Gen. xxxviii. 26, δεδικαίωταε Θαμὰρ 4
ἐγώ = ἼΦ ΠΡῸΣ; Ps. xix. 10, τὰ κρίματα κυρίου ἀληθινὰ δεδικαιωμένα =3PT8, — Corre-
sponding to the use of the future, as eg. ἕξω, from ἔχω, I shall gain, and I shall possess,
it acquires this same meaning. Ps. cxliii. 2, μὴ εἰσέλθῃς εἰς κρίσιν μετὰ τοῦ δούλου σου,
ὅτε οὐ δικαιωθήσεται ἐνώπιόν σου πᾶς ζῶν = pry’ Nd; Mic. vi. 11, εἰ δικαιωθήσεται ἐν
ζύγῳ ἄνομος (= 731, Kal); so also the conjunctive aorist, which in independent and final
clauses usually denotes neither time nor duration (Kriiger, Griech. Sprachl. 1111, 6. 4);
Ps. li. 5, ὅπως ἂν δικαιωθῇς ἐν τοῖς λόγοις cov.—tThe reflexive Hithpael might also be
rendered by the passive so far as the Greek passive was often used where the subject co-
operated to produce his sufferings, eg. βληθεὶς μετεστράφη, Xen. in Kriiger, le, lii. 7. 1.
So in Gen. xliv. 16, τί δικαιωθῶμεν ; ὁ θεὸς δὲ εὗρε τὴν ἀδικίαν = prwsrnn. Cf. Isa.
xlii. 21, κύριος ὁ θεὸς ἐβουλεύσατο ἵνα δικαιωθῇ, explanatory translation of the Hebrew
ips 2? YBN mM, We find therefore everywhere the root meaning of δικαιοῦν to be, to
set forth as righteous, to justify, in a legal sense. Also in Ezek. xvi. 51, 52, it stands in
this and not in a material sense, ver. 51, ἐδικαίωσας τὰς ἀδελφάς σου ἐν πάσαις ταῖς
ἀνομίαις σου αἷς ἐποίησας ; ver. 52, ἐδικαίωσας αὐτὰς ὑπὲρ σεαυτήν . . . ἐν τῷ δικαιῶσαί
σε τὰς ἀδελφάς cov. Where 2 is rendered δικαιοῦν, the intended result of the action
denoted by 2% is also expressed; Mic. vii. 9, °2 IY = ἕως τοῦ δικαιῶσαι αὐτὸν τὴν δίκην
μου; cf. Prov. xxii. 23, where the same term is=x«plvew τὴν κρίσιν ; Isa. i. 17,72298 33 =
δικαιώσατε yypav.—Not different is the usage of the O. T. Apocrypha; ef. Ecclus x. 29,
xlii. 1, 2, xiii, 22, πλουσίου σφαλέντος πολλοὶ ἀντιλήπτορες. ἐλάλησεν ἀπόῤῥητα, καὶ
ἐδικαίωσαν αὐτόν. The passive applied in the same way, Ecclus. xviii. 2, xxiii. 11,
xxvi. 29, xxxiv. 5 sq. The passive with a middle signification, Ecclus, vii. 5 (present),
ix. 12 (1st aor.), xviii. 22—Absolutely, Tobit xii. 4, δικαιοῦται αὐτῷ, quod justum ac
aequum est, et tribwitur,

Il. N.T. The meaning, to recognise, to set forth, as righteous, to justify, as a judicial
act, therefore sensw forensi, is clear from Luke x. 29, ὁ δὲ θέλων δικαιῶσαι ἑαυτόν ; xvi. 15,
ὑμεῖς ἐστὲ οἱ δικαιοῦντες ἑαυτοὺς ἐνώπιον τῶν ἀνθρώπων ; Vii. 29, ἐδικαίωσαν τὸν θεόν. In
the same sense also the passive = to be recognised, found, set forth as righteous, to be jus-
tified, Matt. xii. 37, ἐκ τῶν λόγων cov δικαιωθήσῃ καὶ ἐκ τῶν λόγων σου καταδικασθήσῃ;

Δικαιόω 196 Δικαιόω

Rom. ii. 18, οἱ ποιηταὶ νόμου δικαιωθήσονται (cf. ver. 13a, οὐ γὰρ οἱ ἀκροαταὶ νόμου
δίκαιοι παρὰ τῷ θεῷ); iii. 20, ἐξ ἔργων νόμου οὐ δικαιωθήσεται πᾶσα σὰρξ ἐνώπιον αὐτοῦ.
(The difference between the two utterances, Rom. ii. 13 and iii. 20, is that ii. 13 contains
a norm, iii, 20 a matter of fact.) Rom. iv. 2, ef yap ᾿Αβραὰμ ἐξ ἔργων ἐδικαιώθη.
Here also the meaning, to be recognised as, to be found righteous, passes over into the other
—to appear or be righteous (vid. supra); and the connection between the two cannot be
mistaken; οὗ 1 Tim. iii. 16, of Christ, ἐδικαιώθη ἐν πνεύματι; Tit. 111. 7, δικαιωθέντες τῇ
ἐκείνου χάριτι; Gal. ii. 16, οὐ δικαιοῦται ἄνθρωπος ἐξ ἔργων νόμου... ἐξ ἔργων νόμου οὐ
δικαιωθήσεται πᾶσα σάρξ; iii. 11, ἐν νόμῳ οὐδεὶς δικαιοῦται παρὰ τῷ θεῷ; Gal. ν. 4,
οἵτινες ἐν νόμῳ δικαιοῦσθε; Jas, ii. 21, 25, ἐξ ἔργων ἐδικαιώθη ; ver. 24, ἐξ ἔργων δικαιοῦ-
ται ἄνθρωπος καὶ οὐκ ἐκ πίστεως μόνον (cf. ver. 22, ἐξ ἔργων ἡ πίστις ἐτελειώθη) ; Rom.
iii. 4 from Ps. li. 6, ὅπως ἂν δικαιωθῇς ἐν τοῖς λόγοις σου κιτλ. Respecting the relation of
the Hebrew expression to the Greek, of the O. T. to the New, we may remark, that
whereas in the former Hiphil presupposes Kal,—justification the being just,—the converse
is true of the Greek expression, a circumstance which rendered the Greek peculiarly fitted
for the use here referred to. First, however, we ought to adduce 1 Cor. iv. 1, οὐκ ἐν
τούτῳ δεδικαίωμαι, not in this am 1 righteous, 1.6. this cannot exhibit me as, or prove me to
be, righteous ; Luke xviii. 14, κατέβη οὗτος δεδικαιωμένος ἢ yap ἐκεῖνος, cf. Gen. xxxviii. 26.
--δικαιοῦσθαι ἀπό τινος, to be vindicated from anything, so that it no longer stands in the
way of the δίκαιος εἶναι, Acts xiii. 39, ἀπὸ πάντων ὧν οὐκ ἠδυνήθητε ἐν νόμῳ Μωῦσέως
δικαιωθῆναι, ἐν τούτῳ πᾶς ὁ πιστεύων δικαιοῦται; Rom. vi. 7, δεδικαίωται ἀπὸ ἁμαρτίας
(on which Basil M. de baptismo, i. 2, p. 657, ἀπήλλακται, ἠλευθέρωται, κεκαθάρισται
πάσης ἁμαρτίας); Matt. xi. 19, Luke vii. 35, ἐδικαίωθη ἡ σοφία ἀπὸ τῶν τέκνων αὐτῆς
must also be so explained, cf. Acts xx, 26, καθαρὸς ἐγὼ ἀπὸ τοῦ αἵματος πάντων ; Ecclus.
xxvi. 29, οὐ δικαιωθήσεται κάπηλος ἀπὸ ἁμαρτίας. Comp. the strange rendering of the
LXX. of Jer. iii. 11, ἐδικαίωσεν τὴν ψυχὴν αὐτοῦ ἡ ἀποστροφὴ ᾿Ισραὴλ ἀπὸ τῆς ἀσυν-
θέτου ᾿Ιούδα --- 7AM ΤΊΣ Oe Maw AVE? ΠΡῚΝ, Israel appears just in comparison with
Judah, The words ἀπὸ τῶν τέκνων αὐτῆς do not stand in the way, cf. Matt. viii. 12, οἱ
viol τῆς βασιλείας ἐκβληθήσονται. Comp. Matt. xiii, 41, συλλέξουσιν ἐκ τῆς βασιλείας
αὐτοῦ πάντα τὰ σκάνδαλα καὶ τοὺς ποιοῦντας τὴν ἀνομίαν. What is meant, therefore, is
equivalent to wisdom is free from guilt, that is, from culpability respecting her children.
Grammatically possible, but less appropriate to the context, is an explanation of ἀπό in
agreement with Isa. xlv, 25, ἀπὸ κυρίου δικαιωθήσονται.

When, therefore, Paul in Rom. iv. 5 terms God τὸν δικαιοῦντα τὸν adoeBi,—cf. iii. 26,
where this apparently unjustifiable procedure is justified, and finally the assertion is made,
εἰς τὸ εἶναι αὐτὸν δίκαιον καὶ δικαιοῦντα τὸν ἐκ miotews,—and when from Gal. ii. 16,
εἰδότες ὅτι οὐ δικαιοῦται ἄνθρωπος ἐξ ἔργων νόμου, ἐὰν μὴ διὰ πίστεως Χριστοῦ ᾿Ιησοῦ,
καὶ ἡμεῖς εἰς Χριστὸν ᾿Ιησοῦν ἐπιστεύσαμεν, ἵνα δικαιωθῶμεν ἐκ πίστεως Χριστοῦ καὶ οὐκ
ἐξ ἔργων νόμου, διότι ἐξ ἔργων νόμου οὐ δικαιωθήσεται πᾶσα σάρξ (cf. with the passages
adduced above), it is clear that the meaning of δικαιοῦν has remained the same, we may

Δικαιόω 197 Δικαιόω

conclude that the words in question (Rom. iv. 5) have the same force as in Ex. xxiii. 7, οὐ
δικαιώσεις τὸν ἀσεβῆ, namely, by a judicial decision to free from guilt, from that which
stands in the way of the δίκαιος εἶναι, and to represent as righteous; Rom. vi. 7, di. ἀπὸ
ἁμαρτίας ; Acts xiii. 39—therefore to justify. Cf. Rom. v. 19, δίκαιον καθιστάναι, with
ver. 18, δικαίωσις. A comparison of the words δικαιοῦν τὸν ἀσεβῆ and τὸν ἐκ πίστεως
with the expressions Rom. iv. 3, ἐπέστευσεν . . . καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην ; ver. 5,
λογίζεται ἡ πίστις αὐτοῦ εἰς δικαιοσύνην, and other texts, shows that δικαιοῦν, even as
used by Paul, denotes nothing else than the judicial act of God, whereby man is pro-
nounced free from guilt and punishment, and is thus recognised or represented as a δίκαιος.
Comp. the combination of δικαιοῦσθαι and χάρις, Rom. v. 1, 2. Τὸ the δικαιοῦν on God’s
side corresponds on the side of the object δίκαιος καθίστασθαι, Rom. v. 19, comp. ver. 18,
or δικαιοῦσθαι, whose result is δικαιωθῆναι, Rom. v. 1. Asan element in the divine
work of saving the individual, δικαιοῦν is specified in Rom. viii. 30, ods προώρισεν τούτους
καὶ ἐκάλεσεν" καὶ ods ἐκάλεσεν, τούτους καὶ ἐδικαίωσεν" ods δὲ ἐδικαίωσεν, τούτους καὶ ἐδόξα-
σεν; 1 Cor. vi. 11, ἀπελούσασθε, ἡγιάσθητε, ἐδικαιώθητε ἐν τῷ ὀνόματι τοῦ κυρίου ᾿Ιησοῦ
καὶ ἐν τῷ πνεύματι τοῦ θεοῦ ἡμῶν, cf. ver. 9 opposed to ἄδικοι.----Νοῦ only do we read
δικαιοῖ ὁ θεὸς τὸν ἐκ πίστεως in Rom. iii. 26, but also in Gal. iii. 8. ἐκ πίστεως δικαιοῖ τὰ
ἔθνη ὁ θεός, and correspondingly in Rom. v. 1, δικαιωθέντες οὖν ἐκ πίστεως, and Gal. ii. 16,
εἰς Χριστὸν ᾿Ιησοῦν ἐπιστεύσαμεν iva δικαιωθῶμεν ἐκ πίστεως Χριστοῦ. So also iii. 24.
The expression πίστει δικαιοῦσθαι has substantially the same meaning, the only difference
being that ἐκ sets forth the divine act as taking place in consequence of faith, or man as
determined by faith; cf. the passage from Lysias quoted by Kriiger, Gramm. lxviii. 17. 10,
ἐκ τῶν ἔργων χρῇ μᾶλλον ἢ ἐκ τῶν λόγων τὴν ψῆφον φέρειν. With the dat. the divine
act is represented as effected by faith (dynamical dat.), οἵ, Rom. iv. 5, τῷ πιστεύοντι ἐπὶ
τὸν δικαιοῦντα τὸν ἀσεβῆ λογίζεται ἡ πίστις αὐτοῦ εἰς δικαιοσύνην. Once διὰ τῆς πίστ.,
Rom. iii. 30. As we therefore read πίστει δικαιοῦσθαι, so also τῇ χάριτι, Tit. iii. 7;
Rom. iii, 24. The combination with ἐν may be explained from that with ἐκ. When we
read ἐξ ἔργων νόμου οὐ δικαιωθήσεται in Gal. 11, 16, Rom. iv. 2, and in Gal. iii. 11, ἐν
νόμῳ οὐδεὶς δικαιοῦται, Gal. v. 4, in the former case ἔργα νόμου are the cause to which
the οὐ δικαιοῦσθαι refers; in the latter case, νόμος is that in which the δικαιοῦσθαι rests ;
ef. Acts xiii. 39, ἀπὸ πάντων ὧν οὐκ ἠδυνήθητε ἐν νόμῳ Maicéws δικαιοῦσθαι, ἐν τούτῳ (sc.
ἐν Χριστῷ) πᾶς ὁ πιστεύων δικαιοῦται. So in Rom. v. 9, δικαιωθέντες ἐν τῷ αἵματι
Χριστοῦ; 1 Cor. vi. 11, edie. ἐν τῷ ὀνόματι τοῦ κυρίου ᾿Ιησοῦ καὶ ἐν τῷ πν. «.7.r.; Gal.
ii, 17, δικαιωθῆναι ἐν Χριστῷ; cf. ν. 4, κατηργήθητε ἀπὸ τοῦ Χριστοῦ οἵτινες ἐν νόμῳ
δικαιοῦσθες (If the δικαιοῦσθαι rest in something, the subject or person must also be
found therein, cf. 1 Cor. iv. 4; Rom. iii 4; 1 Tim. iii. 16.) James uses the word
exclusively in this judicial sense, as is clear from chap, ii. 23. What he refers to is a
mistaken view of πίστις, not a mistaken view of δικαιοῦν, cf. vv. 22, 26, and Paul’s τὸ
ἔργον τῆς πίστεως, 1 Thess. i. 3. In case we read in Rev. xxii. 11, ὁ δίκαιος δικαιοθήτω
ἔτι, and not, as has been customary since Bengel, δικαιοσύνην ποιησάτω, the passive

Δικαιόω 198 Δικαίωμα

δικαιοῦσθαι must be taken as ἃ rendering of the Hebrew Hithpael (see above) in a middle
sense, to present or show oneself as righteous.

Δικαίωμα, ros, τὸ, the product or result of the δικαιοῦν. In classical Greek in
Plato, Isocrates, Aristotle, but not frequently, and indeed—

(L) The establishing of right, firmly established or firmly standing right, brought
about by law or judicial knowledge, legitimate claim; so in Thue. i. 41, δικαιώματα μὲν
οὖν τάδε πρὸς ὑμᾶς ἔχομεν, ἱκανὰ κατὰ τοὺς “Ελλήνων νόμους ; vi. 79. 2, 80. 1, οὐ yap
ἔργῳ ἴσον ὥσπερ τῷ δικαιώματί ἐστιν; Isoc. vii 25. So in the ΤΙΧΧ, -- ΠΡῚν, 2 Sam.
xix. 29, τί ἔστι μοι ἔτι δικαίωμα καὶ τοῦ κεκραγέναι ἔτι πρὸς τὸν βασιλέα. Further=2%,
Jer. xi. 20, πρός σε ἀπεκάλυψα τὸ δικαίωμά μου.

(II.) The δίκαιον established by judicial knowledge, as punishment, Plato, Legg. ix.
884 E, τὴν μὲν βλάβην ἀποτίνετο, τῶν δὲ ἄλλων δικαιωμάτων ἀφείσθω. This is the only
passage in Plato, according to Kriiger on Thue. i. 41, where, in like manner, the word is
=legitimate claim; but in Thucydides it is the legal claim which one makes good
towards others ; here, the legal claim which one has to satisfy. Then-in Aristotle it is=
restoration or re-establishing of the δίκαιον; Eth. Nicom. v. 10, καλεῖται δὲ τὸ κοινὸν
μᾶλλον δικαιοπράγμα, δικαίωμα δὲ τὸ ἐπανόρθωμα τοῦ ἀδικήματος ; establishing of right,
de Coel. i. 10, τὰ τῶν ἀμφισβητούντων λόγων δικαιώματα.

(IIL) Next, in a wider sense, generally, legal deed of right, as fulfilling of the law,
Aristotle, Rhet. i. 3. 13; so Baruch ii. 19, οὐκ ἐπὶ τὰ δικαιώματα τῶν πατέρων ἡμῶν ...
καταβάλλομεν τὸν ἔλεον ; ver. 17, δώσουσιν δόξαν καὶ δικαίωμα τῷ κυρίῳ, therefore like
δικαιοσύνη. So in the N. T. Rev. xix. 8, τὰ δικαιώματα τῶν ἁγίων ; xv. 4, τὰ δικαιώματα
σου ἐφανερώθησαν, where we must not render judgments, because δικαίωμα never denotes
the act of judgment itself.

(IV.) Statute of right. Aristotle, fragm. 569, ᾿Αριστοτέλης ἐν τοῖς δικαιώμασί φησιν
οὕτως, cf. Vita Arist. Marc. f. 276, καὶ τὰ γεγραμμένα αὐτῷ δικαιώματα ᾿ Ἑλληνίδων
πόλεων ἐξ ὧν Φίλιππος τὰς φιλονεικίας τῶν Ελλήνων διέλυσεν. Du Cange, δικαιώματα
recentioribus Graccis et in Basilicis appellantur privilegia, chartae, diplomata et instrumenta
quibus jura in res asseruntur ; 80, for the most part, with the exception of the places already
cited in the LXX. as =ph, ΠΡΠ, MD, DBLP, 1 Mace. 11. 21. In the N. T. Heb. ix. 1, δικαιώ-
pata λατρείας ; ver. 10, δικαιώματα σαρκός (comp. vv. 9, 13); Rom. i. 32, τὸ δικαίωμα
τοῦ θεοῦ... ὅτι οἱ τοιαῦτα πράσσοντες ἄξιοι θανάτου εἰσίν; ii. 26,-7a δικαιώματα τοῦ
νόμου φυλάσσειν (comp. Eph. ii. 15, ὁ νόμος τῶν ἐντολῶν ἐν δόγμασιν) ; Rom. viii. 4, ἵνα
τὸ δικαίωμα τοῦ νόμου πληρωθῇ ἐν ἡμῖν, the legal ordainment of the law, or, following 1.,
the legal claim of the law.

And now as to the use of the word in Rom. v. 16, 18, most expositors, and even still
Hofmann, Die heilige Schrift. N. T. iii. 202, Dietzsch, Adam u. Christus, Rom. v. 12-21,
p. 146, contend that its signification there is act of justification. It is said to stand in
Holy Scripture in the signification, rare in classical Greek, legal act, justice (see under IIL.

Δικαίωμα 199 Δικάξω

Besides the passages cited, there is Prov. viii. 20, where, instead of δικαιοσύνη, there is
the reading τρίβοι δικαιώματος parallel with ὁδοὶ δικαιοσύνης). But apart from the fact,
which is certainly of less importance, that Paul does not elsewhere use the word in this
sense, the connection, and especially the contrast with κατάκριμα, show clearly that the
word here stands in the usage arranged under II., with the modification following upon
the distinctively Pauline use of δικαιοῦν with personal object =act of justification (cf.
ἐπανόρθωμα τοῦ ἀδικήματος in Aristotle), τὸ κρίμα ἐξ ἑνὸς εἰς κατάκριμα, τὸ δὲ χάρισμα
ἐκ πολλῶν παραπτωμάτων εἰς δικαίωμα. As κατάκριμα to κρίμα, so must δικαίωμα stand
in relation to χάρισμα, strengthening and positively supplementing it. This would be all
the more easy to a Greek-tutored ear when once δικαίωμα, in contrast with παράπτωμα,
of itself awakened the idea of an ἐπανόρθωμα τοῦ ἀδικήματος ; but then just in the imme-
diate connection of this section the δικαιοῦν suggests this thought. The apostle’s repre-
sentation is only so far different from the usual one, that he has in his mind not so much
an ἐπανόρθωμα πολλῶν παραπτωμάτων, ἀδικημάτων, as rather ἁμαρτωλῶν ἀδικησάντων (so
that, strictly speaking, only the object of the δικαίωμα is different). In ver. 18, δι’ ἑνὸς
δικαιώματος εἰς πάντας ἀνθρώπους eis δικαίωσιν, it seems to me that it denotes what Christ
has done in like manner in contrast with παράπτωμα, and according to its effects. The
effect proceeding from the δικαίωμα of Christ is δικαίωσις. How greatly the element of
justification prevails in δικαίωμα is very clearly shown in the note of Theodoret in Ps.
exviii. 2 in Suidas, νόμον καλεῖ... δικαιώματα, ὡς δικαιοῦν τὸν κατορθοῦντα δυνάμενον.

Δικαίωσις, ἡ, the act which establishes a δίκαιον or ἃ δίκαιος, ἃ sentence in law
(therefore also justification) ; cf. LXX. Lev. xxiv. 22, δικαίωσις pia ἔσται τῷ προσηλύτῳ
καὶ τῷ ἐγχωρίῳ, MT Msp 73D D2? MM INS bevio. In profane Greek sometimes = δικαίο-
λογία, cf. Thucyd. viii. 66. 2, τῶν δρασάντων οὔτε ζήτησις od? εἰ ὑποπτοίοιντο δικαίωσις
ἐγίγνετο, on which the Schol. δικαίωσις ἀντὶ τοῦ κόλασις ἢ εἰς δίκην ἀπαγωγὴ ἤτοι κρίσις,
—a meaning, amongst the Attics, pretty obsolete, an example of which is adduced by
Harpocrates from Lysias (vid. Kriiger on Thueyd. 1..). Thucyd. uses δικαίωσις in the
sense of legal claim, demand, i, 141. 1, iii. 82. 3, iv. 86. 4, v. 17. 2,—to be explained in
accordance with what was remarked under δικαιόω. In later Greek it denotes, in parti-
cular, the view of what is just and right, eg. Dion. Ant. R. i. 58, παρελθὼν τὴν ἁπάντων
ἀνθρώπων δικαίωσιν. The N. T. use is naturally regulated by that of δικαιοῦν. As em-
ployed by Paul, it is the establishment of a man as just by acquittal from guilt ; vid. δικαιοῦν
—justification as an act to be performed or accomplishing itself on the man; as δικαίωμα
in Rom. v, 16 means the act of justification accomplished on the man. Rom. iv. 25,
ἠγέρθη ᾿Ιησοῦς διὰ τὴν Sixaiwow ἡμῶν ; v.18 opposed to κατάκριμα ὡς δι᾽ ἑνὸς παραπ-
τώματος εἰς πάντας ἀνθρώπους εἰς κατάκριμα, οὕτως καὶ by ἑνὸς δικαιώματος εἰς πάντας
ἀνθρώπους εἰς δικαίωσιν ζωῆς. On this antithesis, vid. s.v. κατάκριμα.

Δι κά ξω -- to exercise δίκην, απιὰ with the definite signification, to pronounce judgment,

Δικάξω 200 Αδικος

to judge. LXX.=32% and ppv. Hence in the N. T. δικαστής, Cod. Vat. B. Luke vi.
37 for καταδικάξειν.

Δικαστής, οὔ, ὃ, Luke xii. 14 (Lachm. κριτής) parallel with μεριστής ; and Acts
vii. 27,35, from Ex. ii. 14, ἄρχων καὶ δικαστὴς ἐπί τινα -- “ὃν bE ny ΟἿΝ —judge, ie. one
who executes δίκη, who maintains law and equity; while, in so far as he arrives at a
conclusion and gives final judgment, the judge is called κριτής, Pillon, syn. gr. “ κριτής
juge, dans un sens tres-général ; Xen. Cyrop. i. 3. 14, ὅποτε μὲν κατασταθείην τοῦ ἁρμότ-
Tovtos κριτής. δικαστής juge nomméd ou élu au sort pour faire partie d'un tribunal. Xen.
Cyrop. i. 3,14, σὺν τῷ νόμῳ οὖν ἐκέλευεν ἀεὶ τὸν δικαστὴν τὴν ψῆφον τίθεσθαι. Wyttenb.
bibl. crit. iii. 2, p. 68, “ De differentia, quae est inter δικαστήν et κρυτήν miror nil monuisse
grammaticos. Uterque judicat ac decernit, sed δικαστής de re quae in jus vocatur, κριτής de
aliis quibuscunque rebus ac certaminibus ; ille secundum leges, hie aequitate. Ita intelli-
gendus, Xen. Conv. 5. 10, τὸ δὲ σὸν (ἀργύριον) ὥσπερ τὸ πλεῖστον, διαφθείρειν ἱκανόν ἐστι
καὶ δικαστὰς καὶ κριτάς." ---- Τὰ Jas, iv. 12, εἷς ἐστὶν νομοθέτης καὶ κριτής, we should
accordingly have expected δικαστής conformably with general usage, but there is ἃ fine-
ness and delicacy in the expression; syllogistically recognised truth is one with right
and justice; vid. ἀλήθεια, ἀδικία, κριτής.

"Adios, ov, not in conformity with δίκη, the opposite of ἔνδικος ; not as it should
and ought to be; in classical Greek it is transferred (as also δίκαιος, which see) from the
sphere of morals to that of nature, eg. ἄδικοι οἰκέται, Xen. Cyr. ii. 2. 26, “ qui swo munere
non funguntur” (Sturz), and likewise οὔτε yap ἅρμα γένοιτ᾽ ἂν δίκαιον ἵππων ἀδίκων
συνεζευγμένων. It is otherwise used by Aristotle, Eth. Nicom. v. 2, δοκεῖ δὲ ὁ παράνομος
ἄδικος εἶναι καὶ ὁ πλεονέκτης καὶ ὁ ἄνισος, ὥστε δῆλον ὅτι Kal ὁ δίκαιος ἔσται ὅ τε νόμιμος
καὶ ὁ ἴσος. Comp. with this Luke xviii. 11, ἅρπαγες, ἄδικοι, μοιχοί, where ἄδικος
obviously has the social narrowness attaching to the δικαιοσύνη in the profane sphere.
See ἀδικεῖν and δίκαιος. The use of the word corresponds with the usage of the LXX., see
below. It approaches its primary sense in Luke xvi.10,11. There (ver. 10) we read, 6
πιστὸς ἐν ἐλαχίστῳ Kal ἐν πολλῷ πιστός ἐστιν, ὁ ἐν ἐλαχίστῳ ἄδικος καὶ ἐν πολλῷ ἀδικός
ἐστιν, and πιστός denotes the person who does not disappoint expectations nor neglect
claims, but who fulfils the relations which he ought to fulfil. When, therefore (ver. 11),
it is said, εἰ οὖν ἐν τῷ ἀδίκῳ μαμμωνᾷ πιστοὶ οὐκ ἐγένεσθε, Mammon denotes something
whose nature it is to disappoint and deceive—a state of things which must be rectified
by the faithfulness of him who has to do with it; cf. what follows, τὸ ἀληθινὸν τίς ὑμῖν
πιστεύσει ;

Conformably with the scriptural view of the moral requirement of man, ἄδικος (2 Pet.
ii. 9) may stand in contrast with εὐσεβής ; and hence we see how in Rom. iv. 5 we read,
θεὸς δικαιῶν, not τὸν ἄδικον, but (for the very purpose of more closely describing the
ἄδικος) τὸν ἀσεβῆ. In 1 Cor. vi. 9, on the other hand, we read, ἄδικοι θεοῦ βασιλείαν οὐ

Ὧν

"Άδικος 201 ᾿Αδικέω

κληρονομήσουσιν. The same sense is indicated in 1 Pet. iii. 18, Χριστὸς ἅπαξ περὶ
ἁμαρτιῶν ἔπαθεν, δίκαιος ὑπὲρ ἀδίκων, and when Paul, 1 Cor. vi. 1, contrasts ἄδικος with
ἅγιος, and in ver. 6 identifies it with ἄπιστος. ---- Rom. iii. 8, μὴ ἄδικος ὁ θεός ; Heb. vi. 10,
οὐ yap ἄδικος ὁ 0. “Adios is really, as Aristotle says, what is παράνομος, only not in a
social, but in a religious sense; οἵ, ἀδικεῖν and ἀδικία. Plato, adv. Colot. ο. 32, Σωκράτης
ἀδίκως ἀποθανεῖν εἵλετο μᾶλλον ἢ σωθῆναι παρανόμως. It occurs in antithesis with
δίκαιος in Matt. v. 45, δίκαιοι καὶ ἄδικοι, so also in Acts xxiv. 15. See under δίκαιος. -----
LXX. =, which, when it occurs, usually answers to 45. though the LXX. render it
by 46. in only a few texts, Ex. xxiii. 1; Prov. xvii. 15; Isa. lvii. 20; ver. 21, ἀσεβής.
Elsewhere they use it only in a social sense=0DNM, ΠΡ, ΠῚ, and other words; they
therefore give prominence to only one aspect of the word, for they were still fettered by
the language, which had not yet become the organ of divine revelation. Elsewhere they
render ywh by ἁμαρτωλός, ἄνομος, παράνομος, ἀσεβής, πονηρός. Cf. 1 Cor. vi. 9, 10.

᾿Αδικία, ἡ, what is not conformable with δίκη, what ought not to be=wrong. 2 Cor.
xii. 133, χαρίσασθέ μοι τὴν ἀδικίαν ταύτην, cf. 13a. Opposed to δικαιοσύνη, Rom. iii. 5,
vi. 13; Aristotle, δικαιοσύνη ἀδικίᾳ ἐναντίον. Contrasted with ἀλήθεια, Rom. i. 18,
τὴν ἀλήθειαν ἐν ἀδικίᾳ κατέχειν ; Rom. ii. 8, ἀπειθοῦσιν μὲν τῇ ἀλ., πειθομένοις δὲ τῇ
ἀδικ.; 1 Cor. xiii. 6, οὐ χαίρει ἐπὶ τῇ ἀδικίᾳ, συγχαίρει δὲ τῇ ἀλ.; 2 Thess. ii. 10, ἀπάτη
τῆς ἀδικίας, over against ἡ ἀγάπη τῆς ἀληθείας. Cf. ver. 12, of μὴ πιστεύσαντες τῇ ἀληθείᾳ,
ἀλλ᾽ εὐδοκήσαντες ἐν τῇ ἀδικίᾳ. There is an ἀδικία only because there is an ἀλήθεια,
which occupies the place of Sin (vid. ἀλήθεια). ᾿Αδικία, therefore, must be defined
according to this. Cf. John vii. 18, οὗτος ἀληθής ἐστιν καὶ ἀδικία ἐν αὐτῷ οὐκ ἔστιν.
With ἀσέβεια (see ἄδικος), Rom. i. 18, ἀποκαλύπτεται ὀργὴ θεοῦ ἐπὶ πᾶσαν ἀσέβειαν καὶ
ἀδικίαν ἀνθρώπων. But while ἀσέβεια and ἀδικία, like εὐσέβεια and δικαιοσύνη, refer in
classical Greek to different spheres, to the religious and social spheres respectively (see
ἀδικεῖν, cf. Xen. Cyrop. viii. 8. 4, περὶ θεοὺς ἀσέβειαν, περὶ δὲ ἀνθρώπους ἀδικίαν), it is
clear that this distinction cannot be made here, but that ἀδικία rather denotes the action
or bearing of an ἀσεβής as that which ought not to be, because of divine truth. Hence
2 Tim. ii. 19, ἀποστήτω ἀπὸ ἀδικίας πᾶς ὁ ὀνομάζων τὸ ὄνομα κυρίου; 1 John v.17, πᾶσα
ἀδικία ἁμαρτία ἐστίν; but we may not say (with Diisterdieck on 1 John iii. 4) that is
ἀδικία which contradicts divine righteousness, though it may be this if the connection
sanction it (Rom. ix. 14; οὗ iii. 4, 5), and in the issue it is. Thus we may understand
the phrases ἐργάται τῆς ἀδικίας, Luke xiii. 27 ; οἰκόνομος τῆς a6., Luke xvi. 8; μαμμωνᾶς
τῆς a6., xvi. 9; κριτὴς τῆς a6., xviii. 6. (In these texts we have the gen. qualitatis, if in
Luke xvi. 9 ὁ papp. τῆς ad. be not perhaps mammon abused by the ddu., mammon
generally claimed by the dé, But see ἄδικος) Also, ὁ κόσμος τῆς ἀδ., Jas, iii. 6;
μισθὸς (τῆς) a6, Acts i 28; 2 Pet. ii. 13,15; σύνδεσμος ἀδικίας, Acts viii. 23.—In
Matt. xxiii. 25, Received text, Lachm. and Tisch. read ἀκρασία.

᾿Αδικέω, &, fut. jow, to do wrong, see ἄδικος, ἀδικία; literally, to be an ἄδικος, and
20

᾿Αδικέω 202 ἜἜκδικος

to act as one. Used in its most comprehensive sense, Rev. xxii. 11, ὁ ἀδικῶν ἀδικησάτω
ἔτι. In the narrowest sense, in other parts of the Revelation, ii. 11, vi. 6, vii. 2, 3, ix. 4,
10, 19, xi. 5 =to hurt, to injure; cf. Xen. Cyrop. v. 5. 9, where it is synonymous with
χαλεπόν τι τινὶ ποιεῖν, Thue, ii. 71, γῆν ἀδικεῖν, to lay waste the country. Xen. Anab. iv.
4. 6, ὅτι σπείσασθαι βούλοιτο ἐφ᾽ ᾧ μήτε αὐτὸς τοὺς “Ελληνας ἀδικεῖν μήτ᾽ ἐκείνους καίειν
τὰς οἰκίας, v. 8.3. (Concerning this signification, see under δίκαιος.) Thus, too, it occurs
in Luke x. 19, οὐδὲν ὑμᾶς ἀδικήσει. It is used ina sense between the general and the
narrow meaning elsewhere in the N. T., Matt. xx. 13; Acts vii. 24, 26, 27, xxv. 10,
11; 1 Cor. vi. 7, 8; 2 Cor. vii. 2, 12; Gal iv. 12; Col. iii 25. Philem. 18=¢0 act
unjustly in a sense defined in the context, with the accus.; without case, Acts xxv. 11;
1 Cor. vi. 8; 2 Cor. vii. 12; Col. iii 25; Rev. xxii. 11. Passive, Acts vii. 24; 1 Cor.
vi. 7; 2 Cor. vii. 12; Rev.ii.11. The fundamental thought, without special application,
as it occurs in Rev. xxii. 11, is to be explained according to the N. T. view of δίκαιος or
ἄδικος in its strongest, ze. its religious, sense. We find this even originally in classical
Greek, Hom. Hymn. in Cer. 367 =to refuse the honour due to the gods, syn. with ἀσεβεῖν,
from which, however, it is always distinguished in later Greek. We see how the habits
of social life influence the meaning of the word in classical Greek, eg.in Xen, Mem.i.1. 1,
ἀδικεῖ Σωκράτης, ods μὲν ἡ πόλις νομίζει θεοὺς od νομίζων. Cf. Acts xxv. 10. “᾿Αδικεῖν
guid sit Socrates (Xen. Mem. iv. 4) disputat in hane sententiam, ut appareat, idem esse quod
ἄνομα ποιεῖν " (Sturz). Cf. Xen. Mem. iv. 4. 13, where Socrates shows that he acts justly
who obeys, ἃ οἱ πολῖται συνθέμενοι & τε δεῖ ποιεῖν Kal ὧν ἀπέχεσθαι ἐγράψαντο. He, on
the contrary, does wrong who does not obey, οὐκοῦν ὁ μὲν τὰ δίκαια πράττων δίκαιος, ὁ δὲ
τὰ ἄδικα ἄδικος. ---- ὁ μὲν ἄρα νόμιμος δίκαιός ἐστιν, ὁ δὲ ἄνομος ἄδικος. Cf. Aristot. Rhet.
i. 9, ἔστι δὲ δικαιοσύνη μὲν ἀρετὴ δι ἣν τὰ αὐτῶν ἕκαστοι ἔχουσι, καὶ ὡς ὁ νόμος, ἀδικία δὲ
δ ἣν τὰ ἀλλότρια, οὐχ ὡς ὁ νόμος ; ibid. 10, ἀδικεῖν... τὸ βλάπτειν ἕκοντα παρὰ τὸν
νόμον. “ Αδικεῖν omnino de qualibet injuria quam homines sibi invicem inferunt adhibetur”
(Steph. Zhes.). Synonymous with βλάπτειν, βιάζεσθαι, opposed to δικαιοπραγεῖν, Plut. de
tuenda sanit. 22. In the biblical use of the word ἄνομα ποιεῖν is only a species of ἀδικεῖν.

Καταδίκη, ἡ, the δίκη, so far as it is against any one=judgment, punishment ;
Lachm. Acts xxv. 15 for δίκη. Rarely in profane Greek, because the simple δίκη
sufficed.

Καταδικάξειν, to give judgment against a person, to recognise the right against
him = to pass sentence, to condemn, opposed to ἀπολύειν, Luke vi. 37; to δικαιοῦν, Matt.
xii. 37, ἐκ τῶν λόγων σου δικαιωθήσῃ καὶ ἐκ τῶν λόγων cov καταδικασθήσῃ. Also in
Matt. xii. 7; Jas. ν. 6.

Ἔ κδικος, ὁ, ἡ, (1) in the Tragedians as synonymous with ἔκνομος τα ὁ ἔξω τοῦ
δικαίου, lawless, mischievous, exlex; opposed to ὅσιος, Eurip. Hell. 1638, ὅσια δρᾶν, τὰ &
ἔκδικ᾽ οὐ. So in the Tragedians the adverb ἐκδίκως. In later Greek, on the contrary, (IL) =
he who carries out right to its issue (éx), avenger. This also is the only meaning in ἐκδικία,

Εκδικος 208 ᾿Εκδίκησις

ἐκδικέω, ἐκδίκησις, ἐκδικάξω ; also ἐκδικαστής, which occurs in Eurip. Suppl. 1153, τοῦ
φθιμένου πατρὸς ἐκδικαστάν, has this meaning; Eustathius, I/. p. 29, 34, ἐλέγετο τὸ
ἐξαίσιον καὶ ἔκδικον τὸ ἔξω τοῦ aiciov καὶ δικαίου" viv δὲ ἀγαθολογοῦνται. Zonaras,
ἔκδικον ἐπὶ δικαίου καὶ ἀδίκου λέγεται. In the LXX. it does not occur. On the contrary,
we find ἐκδικητής in a bad sense, revengeful, synonymous with ἐχθρός, Ps. viii. 3, κατα-
λῦσαι ἐχθρὸν καὶ ἐκδικητήν, and this may perhaps indicate a link between the two
seemingly opposite meanings. In the Apocrypha, Ecclus. xxx. 6, ἐναντίον ἐχθρῶν
κατέλιπεν ἔκδικον, καὶ τοῖς φίλοις ἀνταποδιδόντα χάριν ; Wisd. xii. 12, ἔκδικος κατὰ
ἀδίκων ἀνθρώπων. In the N. T. Rom. xiii. 4, of the magistracy, ἔκδικος εἰς ὀργὴν τῷ τὸ
κακὸν πράσσοντι. Herodianus, vii. 4. 10, ἔκδικον τοῦ γενησομένου ἔργου. In Suidas, of
the cranes of Ibycus, ai ᾿Ιβύκου ἔκδικοι.

ἜἘκδικέω, to revenge, only in later Greek, Apollodorus, Diodorus, and others; eg.
ἐκδ. φόνον, τὸν θάνατον, τὴν ὕβριν. Often in the LXX. = ops, 1pa, oxp, yaw, and indeed
(I.) both with the accusative of the deed for which, and of the person upon whom, the
revenge is taken, 2 Kings ix. 7, ἐκδικήσεις τὰ αἵματα τῶν δούλων. Cf. Rev. vi. 10,
xix, 2.— Ecclus. v. 3, ἐκδικῶν ἐκδικήσει σε; xxiii. 21, οὗτος ἐν πλατείαις πόλεως ἐκδικη-
θήσεται; Zech. v. 3, ὁ κλέπτης, ὁ ἐπίορκος ἕως θανάτου ἐκδικηθήσεται. In the N. T.
only with the accusative of the thing for which the revenge is taken, 2 Cor. x. 6,
ἐκδικῆσαι πᾶσαν Tapaxony. On the other hand, (II.) the person on whom the revenge is
taken, from whom retribution is required, is added with a preposition, Rev. vi. 10, ἐκδικεῖς
τὸ αἷμα ἡμῶν ἐκ τῶν K.7.r. (Received text, ἀπό) ; xix. 2, ἐξεδίκησε τὸ αἷμα τῶν δούλων
αὑτοῦ ἐκ χειρὸς αὐτῆς. Cf. Jer. 1. 18, ἐκδικῶ ἐπὶ τὸν βασιλέα Βαβυλῶνος x.7...—Hos.
ii, 15, ἐκδικήσω ἐπ᾽ αὐτὴν τὰς ἡμέρας τῶν Βααλείμ; iv. 9; Amos iii. 2, ἐκδικήσω ἐφ᾽
ὑμᾶς πάσας τὰς ἁμαρτίας ὑμῶν ; ver. 14, ἐκδικήσω ἀσέβειαν τοῦ ᾿Ισραὴλ ἐπ᾽ αὐτόν (so
by ἐπί with the genitive in profane Greek also); 1 Sam. xviii. 25, ἐκδικῆσαι εἰς ἐχθρούς.
Hence (IIL) its combination with the accusative of the person for whom the revenge is
taken becomes possible, Luke xviii. 3, ἐκδίκησόν pe ἀπὸ τοῦ ἀντιδίκου;; ver. 5, ἐκδικήσω
αὐτήν; Rom. xii. 19, μὴ ἑαυτοὺς ἐκδικοῦντες. Cf. 1 Mace. vi. 22, ἕως πότε od ποιήσῃ
κρίσιν καὶ ἐκδικήσεις τοὺς ἀδελφοὺς ἡμῶν; 1 Mace. ii. 67, ἐκδικήσατε ἐκδίκησιν τοῦ λαοῦ
ὑμῶν.

᾿Ἐκδέκησες, ἡ, revenge; Hesychius = ἀνταπόδοσις. Cf. Deut. xxxii. 35, ἐν ἡμέρᾳ
ἐκδικήσεως ἀνταποδώσω, parallel with ἡμέρα ἀπωλείας αὐτῶν. Once in Polybius iii. 8.
10, More frequently in the LXX.= ΡΣ, Mp2, MpB, DYMEY, Nim, and other words.
Luke xxi. 22, ἡμέραι ἐκδικήσεως ; comp. Ecclus. v. 7; Deut. xxxii. 35.— Rom. xii. 19,
ἐμοὶ ἐκδίκησις, as in Heb. x. 30; 2 Cor. vii. 11—(L) With the genitive of the person
upon whom the revenge is taken, 1 Pet. ii. 14, εἰς ἐκδίκησιν κακοποιῶν, ἔπαινον δὲ
ἀγαθοποιῶν. Cf. Judith viii. 35, ix. 2. With the dative of the person in whose
behalf the revenge is taken, ποιεῖν ἐκδίκησίν τινι, to take revenge for some one, to procure
retribution im behalf of some one, Acts vii. 24, ἐποίησεν ἐκδίκησιν τῷ καταπονουμένῳ ;

᾿Εκδίκησις 204 Δοκέω

Judg. xi. 80, ἐν τῷ ποιῆσαι σοι ἐκδίκησιν τῶν ἐχθρῶν cov; 2 Sam. xxii. 48, ὁ διδοὺς
ἐκδικήσεις ἐμοὶ, παιδεύων λαοὺς ὑποκάτω μου.---(11.) With the genitive of the person in
whose behalf the revenge is taken, Luke xviii. 7, 8; while, on the other hand, the object
against which the revenge is directed is added in the dative, 2 Thess. i. 8, διδόναι ἐκδίκησιν
τοῖς μὴ εἰδόσιν θεὸν κατ. Comp. Ezek. xxv. 24; Ecclus. xii. 6, τοῖς ἀσεβέσιν ἀποδώσει
ἐκδίκησιν. Or added with ἐν, Mic. v. 15; 1 Mace. iii. 15, vii. 9, 24, 38.

Ἔνδικος, ov, fair, just, syn. δίκαιος, yet differing therefrom, for δώκαιος characterizes
the subject so far as he or it is (so to speak) one with δίκη, ἔνδικος so far as he occupies the
due relation to δίκη ; Heb. ii. 2, ἔνδικος μισθαποδοσία, just or fair recompense. "Ἔνδικα δρᾶν
in Sophocles and Euripides is not = δίκαια δρᾶν, but = δικαίως δρᾶν. Rom. iii. 8, ὧν τὸ
κρίμα ἔνδικόν ἐστιν; cf. ii. 5, ἡμέρα ἀποκαλύψεως δικαιοκρισίας τοῦ θεοῦ. “Evdixoy there
presupposes that that has been decided δικαίως, which leads to the just sentence. The
Tragedians sometimes, for clearness’ sake, designate the δώκαιος as ἔνδικος, as opposed first
to ὑπόδικος and then to ἄδικος.

Ὑπόδικος, ov, one who comes under δίκη, guilty. The word is one rather of Attic
usage, for the Attics use δίκη of what is according to legally established right. Opposed
to ἔνδικος, cf. Plato, Legg. xii. 954 A, ᾿Εγγυητὴς μὲν καὶ ὁ προπωλῶν ὁτιοῦν τοῦ μὴ ἐνδίκως
πωλοῦντος ἢ καὶ μηδαμῶς ἀξιόχρεω" ὑπόδικος δ᾽ ἔστω καὶ ὁ προπωλῶν, καθάπερ ὁ ἀποδό-
μενος. It denotes one who is bound to do or suffer what is imposed for the sake of
justice, because he has neglected to do what was right. Of. ibid. ix. 869 A, ἐὰν δέ τις
ἀπειθῇ, τῷ τῆς περὶ ταῦτα ἀσεβείας νόμῳ ὑπόδικος ὀρθῶς ἂν γίγνοιτο μετὰ δίκης. Synon.
ibid. B, πολλοῖς ἔνοχος ἔστω νόμοις ὁ δράσας τι τοιοῦτον, therefore = wnder obligation to
make compensation ; cf. Dem. 518. 3, ἐὰν δέ τις τούτων τι παραβαίνῃ, ὑπόδικος ἔστω τῷ
παθόντι. Plate, Legg. ix. 811 Β, ὑπόδικος τᾷ ἐθεέλόντι τιμωρεῖν. In the N. T. Rom.
iii. 19, ἵνα ὑπόδικος γένηται Tas ὁ κόσμος τῷ θεῷ.

Δοκέω, δόξω, ἔδοξα (akin to δέχομαι), (1.) intransitive, to appear, to have the
appearance, Luke x. 36; Acts xvii. 18; 1 Cor. xii. 22; 2 Cor. x. 9; Heb. iv, 1, xii. 11.
Generally used impersonally, δοκεῖ μοι εἶναι, Matt. xvii. 25, xviii. 12, and frequently. In
this construction it is applied to decrees, settlements, decisions, eg. Acts xv. 22, 25, 28,
ἔδοξε τῷ ἁγίῳ πνεύματι καὶ ἡμῖν, μηδὲν πλέον ἐπιθέσθαι ὑμῖν βάρος, an urbane expression
only approximately rendered by the German “ fiir gut befinden, gut achten” (¢o find good,
to deem good), because it means more than a mere “ find, deem good;” eg. τὰ τῷ πλήθει
δόξαντα = the decisions of the majority. Hence Seywa=appointment, ordinance, Luke
ii. 1, etc. The same urbanity lies in the οἱ δοκοῦντες εἶναί τι, Gal. ii. 6; οἱ δοκοῦντες,
ii 2, 6; of δοκοῦντες στύλοι εἶναι, ii. 9; people who stand for something, who have
weight, and are esteemed ; it expressed not doubt, but the general opinion, Plat. Zuthyd.
303 C, τῶν σεμνῶν καὶ δοκούντών τι εἶναι οὐδὲν ὑμῖν μέλει; Eurip. road. 608, τὰ
δοκοῦντα, opposed to τὰ μηδὲν ὄντα.---(11.) Transitive, to hold for, be of opinion, believe,
completely ἑαυτῷ δοκεῖν, sibi videri, Acts xxvi. 9, ἔδοξα ἐμαυτῷ... δεῖν πολλὰ ἐναντία

Aoxéw 205 Aoypa

πρᾶξαι. Then, without the addition of the personal pronoun, Matt. vi. 7, 24, 44, Gal
vi. 3, etc, to intend, to purpose, Matt. iii. 9, μὴ δόξητε λέγειν ἐν ἑαυτοῖς.

Δόγμα, τό, conclusion, ordinance, opinion, proposition, dogma. The word occurs
first in Xenophon and Plato, then in Plutarch and later authors. Usage primarily
associates it with the use of δοκεῖ μοι, ἔδοξε ταῦτα, of conclusions of the popular assembly,
of the senate, etc. Therefore (I.) = conclusion, synonymous with ψήφισμα, cf. Plato, de
Legg. 314 B, τί οὖν ἂν τούτων ὑπολάβοιμεν μάλιστα τὸν νόμον εἶναι ; τὰ δόγματα ταῦτα
καὶ ψηφίσματα, ἐμοίγε δοκεῖ... Δόξαν, ὡς ἔοικε, λέγεις πολιτικὴν τὸν νόμον ; <Aesch.
Suppl. 596, δήμου δέδοκται ψηφίσματα; 2 Mace. x. 8, ἐδογμάτισαν μετὰ κοινοῦ προστάγ-
ματος καὶ ψηφίσματος ; xv. 80, ἐδογμάτισαν πάντες μετὰ κοινοῦ ψηφίσματος. In
Xenophon the word occurs only in this sense, Anab. vi. 2. 11, δόγμα ἐποιήσαντο...
θανάτῳ αὐτὸν ζημιοῦσθαι; iii. 3. 5, ἐκ τούτου ἐδόκει τοῖς στρατηγοῖς βέλτιον εἶναι δόγμα
ποιήσασθαι τὸν πόλεμον ἀκήρυκτον εἶναι; Vi, 4. 8, 27, ἣν γὰρ τῶν στρατιωτῶν δόγμα...
δημόσια εἶναι τὰ ληφθέντα; Hell. ν. 2. 27, ἵν. 87, and often; Polyb. xx. 4. 6, μετὰ κοινοῦ
δόγματος ; iv. 26. 4, χωρὶς κοινοῦ δόγματος. So also in Herodotian, Diodorus, and others,
eg. δόγμα κυροῦν, συνθεῖναι ; Demosth. δόγματα ᾿Αμφικτυόνων ; Plut. Mor. 79, f. praee.
Ger. Reip. 19. Of. Plat. Legg. i. 644 D, ἐπὶ δὲ πᾶσιν τούτοις λογισμός, ὃ τί ποτ᾽ αὐτῶν
ἄμεινον ἢ χεῖρον" ὃς γενόμενος δόγμα πόλεως κοινὸν νόμος ἐπωνόμασται. So in the N. T.
Acts xvi. 4, φυλάσσειν τὰ δόγματα τὰ κεκριμένα ὑπὸ τῶν κιτιλ. Akin to this is the transi-
tion to the signification, (11.) will, ordainment, decree, prescription, command, in which,
however, it occurs but seldom in classical Greek, eg. Plat. Rep. iv. 414 B, τοὺς δὲ νέους
ods viv δὴ φύλακες ἐκαλοῦμεν ἐπικούρους τε καὶ βοηθοὺς τοῖς τῶν ἀρχόντων δόγμασιν ;
ῬΙαῦ, Mor. 742 D, ἔν τε δόγμασιν καὶ νόμοις, ἔν τε συνθήκαις καὶ ὁμολογίαις κυριώτερα
καὶ ὕστερα νομίζεται καὶ βεβαιότερα τῶν πρώτων. Oftener, on the contrary, in biblical
Greek, where, excepting the place quoted under 1., Acts xvi. 4, it appears in this meaning
alone, and except in 3 Mace. i. 3, in the Book of Daniel only, answering to 8108, Dan.
vi. 9, ἐπέταξε γραφῆναι τὸ δόγμα; = SM, vi. 8, στῆσον τὸν ὁρισμὸν καὶ ἔκθες γραφὴν, ὅπως
μὴ ἀλλοιωθῇ τὸ δόγμα Περσῶν καὶ Μήδων ; ver. 15, ii, 18; = ὃ 10, vi. 13, 26, ἐκ προσώ-
που μου ἐτέθη δόγμα τοῦτο, iii, 10, 12, 29; = 83ND, vi. 10. Cf. 3 Mace. i. 8, μεταβαλὼν
τὰ νόμιμα καὶ τῶν πατριῶν δογμάτων ἀπηλλοτριωμένος ; Phil. Alleg. i. p. 50, ἡ δὲ μνήμη
φυλακὴ καὶ διατήρησις τῶν ἁγίων δογμάτων. So in the N. T. Luke ii. 1, ἐξῆλθεν δόγμα
παρὰ Καίσαρος ; Acts xvii. 7, τὰ δόγματα Καίσαρος ; Eph. ii. 15, τὸν νόμον τῶν ἐντολῶν
ἐν δόγμασιν καταργήσας ; Col. ii, 14, ἐξαλείψας τὸ καθ᾽ ἡμῶν χειρόγραφον τοῖς δόγμασιν,
ὃ ἣν ὑπεναντίον ἡμῖν. To be δόγματα, ie, ordainments, commands which he simply has
to promulgate who stands before a higher will, this is the character of the law which
Christ has abrogated (concerning the combination of ἐν Soyp. with καταργήσας in Eph.
ii. 15, οἵ, Theile, Harless, Hofmann in loc.). That the apostle uses δόγμα in this sense,
and not of the teaching or doctrines of Christ, is clear from the use of δογματίζεσθαι in
Col. ii, 20, Cf Ign. ad Magn. 13, βεβαιωθῆναι ἐν τοῖς δόγμασιν τοῦ κυρίου Kal τῶν ἀποσ-

Δόγμα - 206 Δόξα

τόλων. The signification to which the use of the word to denote the dogmas of Chris-
tianity attached itself—to carry this out for completeness’ sake—was borrowed from the
use of δόγμα in the sense of—

(IIL) Opinion, view, doctrinal statement, specially of the dogmas of philosophers ;
yet also, especially in Plato, in the more general sense, view, opinion, eg. Plato, Soph.
265 Ὁ, τῷ τῶν πολλῶν Sdypate καὶ ῥήματι χρώμενοι; Legg. vii. 797 Ο, and often. Of
fixed philosophical propositions, less frequently in Plato, but all the oftener in Plutarch,
eg. Mor. 14 E, τὰ περὶ τῶν ψυχῶν δόγματα; Mor. 797 B, καὶ μὴν of λόγοι τῶν φιλοσόφων,
ἐὰν ψυχαῖς ἡγεμονικῶν καὶ πολιτικῶν ἀνδρῶν ἐγγραφῶσι βεβαίως καὶ κρατήσωσι, νόμων
δύναμιν λαμβάνουσιν" ἣ καὶ Πλάτων εἰς Σικελίαν ἔπλευσεν, ἐλπίζων τὰ δόγματα νόμους
καὶ ἔργα ποιήσειν ἐν τοῖς Διονυσίου πράγμασιν ; 1000 D, καὶ λόγοι ῥητόρων καὶ δόγματα
σοφιστῶν; 1062 E, ὅταν μὲν οὖν μηδενὸς ἐκστῆναι τῶν μαχομένων, ἀλλὰ πάντα ὁμολογεῖν
καὶ τιθέναι θέλωσι... ἣ πού σοι δοκοῦσι θαυμασίως ἐν τοῖς δόγμασι τὴν ὁμολογίαν
βεβαιοῦν ; de repugn. Stoic. 1033 A, ἀξιῶ τὴν τῶν δογμάτων ὁμολογίαν ἐν τοῖς βίοις θεω-
ρεῖσθαι; 1034 B, ὁμολογεῖ τοὺς λόγους αὐτοῦ καὶ ἀνεξόδους εἶναι καὶ ἀπολιτεύτους, καὶ
τὰ δόγματα ταῖς χρείαις ἀνάρμοστα καὶ ταῖς πράξεσιν ; ibid. "Ἔτι δέγμα Ζήνωνός ἐστιν,
ἱερὰ θεῶν μὴ οἰκοδομεῖν" ἱερὸν γὰρ μὴ πολλοῦ ἄξιον καὶ ἅγιον οὐκ ἔστιν" οἰκοδόμων δὲ ἔργον
καὶ βαναύσων οὐδέν ἐστι πολλοῦ ἄξιον ; adv. Colot. 1, περὶ τοῦ ὅτε κατὰ τὰ τῶν ἄλλων
φιλοσόφων δόγματα οὐδὲ ζῆν ἐστίν ; Clem. Alex. Strom. viii. 330. 11, ed. Sylb., τὸ μὲν
δόγμα ἐστὶ κατάληψ ίς τις λογική" κατάληψις δὲ ἕξις καὶ συγκατάθεσις τῆς διανοίας. One
sees how closely the significations, so different in themselves, asswmption, opinion, and
doctrine, principle, approximate, so that according to circumstances in patristic Greek, eg.,
θεῖος λόγος and δόγμα πατέρων might be placed over against each other; while, on the
other hand, τὸ δόγμα τὸ θεῖον might in turn designate the evangelical truth, as the Stoics
designated the fundamental truths universally to be recognised as δόγματα ; cf. M. Aurelius,
εἰς ἑαυτόν; ii. 8, ταῦτά σοι ἀρκεῖτο, ἀεὶ Edypata ἔστω; Justin Martyr, Apol. i. 58, δόγμα-
τος ὄντος παρ᾽ αὐτῶν, κατ᾽ ἀξίαν τῶν πράξεων ἕκαστον ἀμείψεσθαι μέλλοντα τῶν ἀνθρώ-
mov κιτιλ. Further, see Suic. 7168. s.v. δόγμα ; Nitzsch, System der Christl. Lehre, § 177, 8.

Δογματίξω, to conclude, to ordain, to establish, 2 Macc. x. 8, xv. 36, see under
δόγμα ; Col. ii. 20, τέ... δογματίζεσθε; Μὴ ἅψῃ, μηδὲ γεύσῃ «7d. (the middle = to let
oneself order).—Of the philosophers = to teach, eg. Justin, Apol. i. 4, of τὰ ἐνάντια δοξά-
σαντες καὶ δογματίσαντες ; 7, οἱ ἐν Ἕλλησι τὰ αὐτοῖς ἀρεστὰ δογματίσαντες ἐκ παντὸς
τῷ ἑνὶ ὀνόματι φιλοσοφίας προσαγορεύονται, καίπερ τῶν δογμάτων ἐναντίων ὄντων ; 1. 27,
οἱ λεγόμενοι Stwixol φιλόσοφοι καὶ αὐτὸν θεὸν εἰς πῦρ ἀναλύεσθαι δογματίζουσι, καὶ αὖ
πάλιν κατὰ μεταβολὴν τὸν κόσμον γενέσθαι λέγουσιν.

4 ὀξα, ἡ. The significations of this word divide themselves conformably with the usage
of the verb δοκέω. We cannot regard as the fundamental meaning, opinion, representation,
as against ἐπιστήμη, the actual knowledge of a thing,—a meaning which is connected with
the transitively used δοκεῖν, and, like this, is yet also intransitive at bottom,—but rather

Δόξα 207 Δόξα

the signification appearance, repute, glory, which the lexicographers clumsily distinguish
as the secondary meaning of the word thus—“the opinion in which one stands to others”
(in this Passow, Pape, Schenkl agree), whereby the usage and the relation of the word to
δοκέω are mystified. Its meanings are rather to be arranged thus—(I.) from the intransitive
δοκεῖν : (a.) seeming, as against ἀλήθεια ; e.g. Xen. Cyrop. vi. 3. 30, πλήθους δόξαν παρέξει,
Hell. vii. δ. 21, δόξαν παρεῖχε μὴ ποιήσεσθαι μάχην, made it appear, etc. (b.) Reputation,
renown, always in an honourable sense, unless an epithet alters the force; from δοκεῖν
εἶναι tt or δοκεῖν, the expression of general recognition. Hesych. δόξα: φήμη, τιμή;
Eurip. Here. f. 157, ἔσχε δόξαν, οὐδὲν dv, εὐψυχίας ; Plat. Menez. 241 B, δόξαν εἶχον
ἄμαχοι εἶναι. So Herod. Xen. Thue. Plat. Plut. Hence Plut. probl. Rom. XIII. (266 F),
τὸν δὲ ‘Ovdpew δόξαν ἄν τις ἢ τιμὴν μεθερμηνεύσειε.----(11.) From the transitively uscd
δοκεῖν, opinion, notion, opposed to ἐπιστήμη. From the signification 1. ὃ, the biblical
usage, which is an expansion of it, starts.

(1) It denotes, as in profane Greek, the recognition, which any one finds or which
belongs to him; honour, renown, connected with ἔπαινος, Phil. i. 11; 1 Pet.i 7; with
τιμή, 1 Tim. i. 17; Heb. ii. 7, 9; 2 Pet. i. 17; Rev. iv. 11, v.13; 1 Pet. i. 7, etc.; with
τιμή and εὐλογία, Rev. v. 12, opposed to ἀτιμία, 2 Cor. vi. 8, διὰ δόξης καὶ ἀτιμίας, διὰ
δυσφημίας καὶ εὐφημίας ; 1 Cor. xi. 14,15. It differs from ti as recognition does from
estimation; Rom. iii. 23, ὑστεροῦνται τῆς δόξης τοῦ θεοῦ, they lack recognition on the part
of God ; for so must we render the Greek, and not “the glory of God” or “ His image ;”
otherwise we lose the true relation between vv. 23 and 24, where δικαιούμενοι is con-
trasted with ἥμαρτον, and δωρεάν takes up the element lying in tor. τῆς δ. τοῦ θεοῦ. Cf.
also John xii. 43, ἠγάπησαν yap τὴν δόξαν τῶν ἀνθρώπων μᾶλλον ἤπερ τὴν δύξαν τοῦ θεοῦ ;
John viii. 54, ἡ δόξα pov. Noticeable are the combinations, ζητεῖν δόξαν, 1 Thess. ii. 6;
John vii. 18, viii. 50; δόξαν λαμβάνειν παρά twos (cf. ἐξ ἀνθρώπων, 1 Thess. ii. 6), John
v. 41, 44; 2 Pet. i. 17, Rev. iv. 11; δόξαν διδόναι τινὶ, Luke xvii. 18; John ix. 24;
Acts xii. 23; Rom. iv. 20; Rev. iv. 9, xi. 13, xiv. 7, xix. 7; δόξα τινί, 80. ἐστίν, Luke
ii. 14, xix. 38; Rom. xi. 36, xvi. 27; Gal.i.5, Eph.iii. 21; Phil. iv. 20; 1 Tim.i17;
2 Tim. iv. 18; Heb. xiii, 21; 1 Pet. iv. 11 (v. 11, Received text); 2 Pet. iii 18;
Jude 25; Rev. i. 6, vii. 12, xix. 1. Of. Luke xiv. 10, τότε ἔσται σοι δόξα ἐνώπιον x...
Further, εἰς, πρὸς δόξαν τινός, Rom. iii. 7, xv. 7; 1 Cor. x. 31; 2 Cor. i 20, iv. 15,
viii. 19; Phil. ii. 11; 1 Pet. i. 7—Heb. iii. 3.

(II.) As δόξα, in opposition to ἀλήθεια, denotes seeming, appearance, from δοκεῖν, in
epposition to εἶναι, cf. Xen. Hell. ii. 3. 39, ἀνδρὸς καὶ ὄντος καὶ δοκοῦντος ἱκανοῦ εἶναι,
so also, if traced back to δοκεῖ εἶναι τι or δοκεῖν, it may denote appearance, form, aspect;
and, indeed, that appearance of a person or thing which catches the eye or attracts atten-
tion, commanding recognition, “ looking like something ;” equivalent therefore to splendour,
brilliance, glory. Cf. Isa. lili. 2, οὐκ ἔστιν εἶδος αὐτῷ οὐδὲ δόξα. How closely these
meanings border on each other may be seen, Isa. xi. 3, οὐ κατὰ τὴν δόξαν κρίνει, ΠΣ ΟΡ
yyy, comp. Ecclus. viii. 14, μὴ δικάξου μετὰ κριτοῦ" κατὰ γὰρ τὴν δύξαν αὐτοῦ κρινοῦσιν

Δόξα 208 Δόξα

αὐτῷ. In this sense δόξα denotes (a.) the appearance of glory attracting the gaze; 580, 4.7.»
as a strong synonym of εἰκών, cf. Rom. i. 23, ἤλλαξαν τὴν δόξαν τοῦ ἀφθάρτου θεοῦ ἐν
ὁμοιώματι εἰκόνος φθάρτου ἀνθρώπου, which explains why 2m, which elsewhere =
μορφή, ὁμοίωμα, in Ps. xvii. 15 and Num. xii. 8 = δόξα ; in the latter passage, τὴν δόξαν
κυρίου εἶδεν, parallel with εἶδος -- "N19, cf. 1 Cor. xi. 7, ἀνὴρ... εἰκὼν καὶ δόξα θεοῦ
ὑπάρχων. The expression ἡ δύξα τοῦ θεοῦ, τοῦ κυρίου, must be explained accordingly ;
indeed, it corresponds to the Hebrew Min i323, which signifies “the august contents of
God’s own entire nature, embracing the aggregate of all His attributes according to their
undivided yet revealed fulness” (Umbreit, die Siinde, p. 99), or which embraces all that
is excellent in the divine nature. (In a similar manner, Philo explains the δόξα of
God as the “ unfolded fulness of the divine δυνάμεις ;" cf. Rev. xv. 8, where δόξα and
δύναμις τοῦ θεοῦ are conjoined.) The δόξα of God coincides with His self-revelation,
Ex. xxxiii. 22, "733 7592, ἡνίκα δ᾽ ἂν παρέλθῃ ἡ δόξα μου, cf. the following ἕως ἂν παρέλθω,
ver. 21; τὸ πρόσωπόν μου, ie, in it as the form of His manifestation, God sets Him-
self forth, since it comprises all that He is for us, for our good, cf. Ex. xxxiii. 19, V2d8
0 Ὅ5, ἐγὼ παρελεύσομαι πρότερόν cov τῇ δόξῃ μου; ver. 18, THIDNY NI WH, ἐμφάνυ-
σόν μοι σεαυτόν. (According to this, Delitzsch’s remark in Ps, xxv. 7 is to be completed,
“ 33» is not God’s goodness as an attribute, but, as in Ps. xxxi. 20, Hos. iii. 5, the fulness
of good promised and in store for those who turn to Him.”) Cf. Isa. xlvi. 13, xxvi. 10.
It occupies accordingly a prominent place in the final revelation of redemption, Isa. lx. 3,
ἐπὶ δὲ σὲ φανήσεται ὁ κύριος καὶ ἡ δόξα αὐτοῦ ἐπὶ σὲ ὀφθήσεται; Isa. vi. 3, xlii. 8,
xlviii. 11; cf. Luke ii. 9; Rev. xxi. 23; Rom. vi. 4, ν. 2. This redemptive character is
an essential element of the idea of δόξα, so that one might perhaps say—the Sofa of God,
as it is the fulness of all that is good in Him (20753, Ex. xxxiii. 19), all His redeem-
ing attributes (cf. πλήρωμα, John i. 14, 16), so also is it the form in which He reveals
Himself in the economy of salvation —which, however, is not to be taken in the coarse and
outward sense taught by Jewish theology in its doctrine of the "22¥, “ splendor quidam
creatus, quem Deus quasi prodigii vel miraculi loco ad magnificentiam swam ostendendam
alicubi habitare fecit;?’ Maimon. Mor. neboch. i. 64. Cf. Bengel on Acts vii. 2, “ gloria,
divinitas conspicua.”—Cf. Rom. ix. 23, ἵνα γνωρίσῃ τὸν πλοῦτον τῆς δόξης αὐτοῦ ἐπὶ σκεύη
ἐλέους ; Eph. i. 12, εἰς τὸ εἶναι ἡμᾶς εἰς ἔπαινον δόξης αὐτοῦ; ver. 14; 1 Tim. i. 11,
κατὰ τὸ εὐαγγέλιον τῆς δόξης τοῦ μακαρίου θεοῦ; Rev. xxi. 11, 23; John xi. 40, ἐὰν
πιστεύσῃς, ὄψῃ τὴν δόξαν τοῦ θεοῦ; Acts vii. 55; John xi. 44; Jude 256. Hence the δόξα
of God, along with His ἀρετή (which see), is both the means (2 Pet. i. 3) and the goal (1 Pet.
v. 10; 1 Thess, ii. 12) of our vocation. By means of it all the redemptive work of God
is carried on. Rom. vi. 4, ἠγέρθη Χριστὸς ἐκ νεκρῶν διὰ τῆς δόξης τοῦ πατρός ; 2 Thess.
i. 9; it manifests itself in every redemptive influence experienced by individuals, Col.
i. 11, δυναμούμενοι κατὰ τὸ κράτος τῆς δόξης αὐτοῦ eis κιτιλ.; Eph. iii, 16, ἵνα δῴη ὑμῖν
κατὰ τὸν πλοῦτον τῆς δόξης αὑτοῦ, δυνάμει κραταιωθῆναι κιτιλ. It made itself specially
known in Christ and in His working, 2 Cor. iv. 6, πρὸς φωτισμὸν τῆς γνώσεως τῆς δόξης

Δόξα 209 Δόξα

τοῦ θεοῦ ἐν προσώπῳ Χριστοῦ, cf. Heb. i. 3 under ἀπαύγασμα, Luke ix. 48, ἐξεπλήσσοντο
ἐπὶ τῇ μεγαλειότητι τοῦ θεοῦ, Tit. ii. 13, and forms the final goal of Christian hope,
Rom. v. 2, καυχώμεθα ἐπ᾽ ἐλπίδι τῆς δόξης τοῦ θεοῦ, cf. Acts vii. 55, 1 Thess. ii. 12,
1 Pet. v. 10, 2 Thess. ii. 14, so far as its disclosure belongs to the future, and, indeed,
to the close of the history of redemption, Tit. ii. 13, προσδεχόμενοι τὴν μακαρίαν ἐλπίδα
καὶ ἐπιφάνειαν τῆς δόξης τοῦ μεγάλου θεοῦ καὶ σωτῆρος ἡμῶν ᾿Ιησοῦ Χριστοῦ. Cf. Matt.
xvi. 27, Mark viii. 38, Luke ix. 26, where Christ speaks of His second coming ἐν τῇ
δόξῃ τοῦ πατρός. The δόξα of the Son of man in Matt. xix. 28, xxv. 31, Mark x. 37,
comp. Luke ix. 32, xxiv. 26, is to be understood in contrast with His earthly manifestation,
John xvii. 22, 24, Phil. iii. 21, cf. 1 Tim. iii. 16, and is brought by Christ Himself into
connection with the δόξα which He had before His humiliation, John xvii. 5; cf. xii. 41
and Phil. ii. 6, μορφὴ θεοῦ; and this His δόξα, John ii. 11, the manifestation of that which
He properly is (δόξα ὡς μονογενοῦς παρὰ πωτρός, John i. 14, ii, 11), becomes perceptible
whenever His then present manifestation is broken through by His past and future glory.
So in the writings of John ; whereas elsewhere this relation does not come into consideration,
and the δόξα of Christ, as it appertains to Him now, is alone spoken of, 2 Cor. iii. 18,
iv. 4; 2 Thess. ii. 14; Jas. ii. 1; 1 Pet. i: 21—With Rom. ix. 4, dv ἡ viobecia καὶ ἡ
δόξα, καὶ ai διαθῆκαι x.7.r.,—where ἡ δόξα must be taken absolutely in as definite and
independent a sense as the other predicates,—we can scarcely compare 1 Sam. iv. 21, 22,
ἀπῴκισται δόξα ἀπὸ ᾿Ισραὴλ ἐν τῷ ληφθῆναι τὴν κιβωτὸν κυρίου; for this passage relates
not to that which δόξα is absolutely, but to that which is the δόξα τοῦ ᾿Ισραήλ, and what
this is, the context shows. (See under Ὁ.) On the other hand, however, we may take
as parallels, Ecclus. xlix. 8, ᾿Ιεζεκιὴλ ὃς εἶδεν ὅρασιν δόξης ἣν ὑπέδειξεν αὐτῷ ἐπὶ
ἅρματος Χερουβίμ, and Heb. ix. 5, Χερουβὶμ δόξης; 2 Pet. 1, 17, φωνὴ... ἀπὸ τῆς
μεγαλοπρεποῦς δόξης, cf. Heb. i. 8, δεξιᾷ τῆς μεγαλωσύνης, according to which ἡ δόξα is
equivalent to ὁ θεὸς ἐν τῇ δόξῃ αὐτοῦ, the self-revelation of God in the economy of
redemption.

Δόξα without more precise definition by a genitive = manifestation of glory, opposed
to ἀτιμία, 1 Cor. xv. 43, σπείρεται ἐν ἀτιμίᾳ, ἐγείρεται ἐν δόξῃ (synonymous with tis,
Isa, xxxv. 2; Rev. xxi. 26; Rom. ii. 7,10). Cf 1 Pet. 1, 21, πιστεύειν εἰς θεὸν τὸν
ἐγείραντα Χριστὸν ἐκ νεκρῶν καὶ δόξαν αὐτῷ δόντα, as also in all the passages in which
δόξα stands in antithesis to παθήματα, Rom. viii. 18; 1 Pet.i. 11, v. 1; Heb. ii. 10;
1 Pet. iv. 13,14; 2 Cor.iv. 17. In this sense future δόξα is the hope of Christians,
Rom. viii. 18, 21, Col. i. 27, iii. 4, a constituent of σωτηρία, 2 Tim. ii. 10, wa... σωτηρίας
τύχωσιν τῆς ἐν Χριστῷ ᾿Ιησοῦ μετὰ δόξης αἰωνίου, above all peculiar to God, for which
reason we read ὁ θεός, πατὴρ τῆς δόξης, Acts vii. 2; Eph.i.17. Cf. Jas. ii. 1, ὁ κύριος
ἡμῶν ᾿Ιησοῦς Χριστὸς τῆς δ. 1 Cor. ii. 8.—1 Pet. iv. 14, τὸ τῆς δόξης. . . πνεῦμα. -----
Besides also in 2 Cor. iii. 7--11, 18; Matt. vi. 13, xxiv. 30; Mark xiii. 26; Luke ix. 31,
xxi, 27; Phil. iv. 19.—The plural δόξαι, analogously to the use of ἡ δόξα of the self-

revelation of God, in 2 Pet. ii 10, Jude 8, δόξας βλασφημεῖν, denotes, according to the
2D

Δόξα 210 Δοξάξω

context, angelic powers, so far as there belongs to them an appearance demanding
recognition.

(b.) More specially δόξα means not the glorious appearance, attracting attention, of the
person or thing itself, but that in the appearance which attracts attention, 6... splendour,
glory, brightness, adornment, in which sense the LXX. use it for 174, Isa. liii. 2, ii, 10;
Dan. xi. 20. 707, Isa. xl. 7, πᾶσα δόξα ἀνθρώπου ὡς ἄνθος χόρτου. NINDA, Ex. xxviii.
2, 36; 1 Chron. xxii. 5; Isa. iii. 18; cf. Esth. v. 1, especially, however = 1123, which is
rendered only in Ex. xxviii. 2, 36, Isa. xi. 10, by τιμή, in Isa. xxii. 18 by καλός, else-
where always by δόξα, Isa. xxxv. 2, Ix. 13, 22> 1129 = ἡ δόξα τοῦ AvBdvov, Matt. iv. 8;
Luke iv. 6, ἡ δι τῶν βασιλειῶν τοῦ κόσμου. Matt. vi. 29; Luke xii. 27, ἡ δ. Yorouavos.
Acts xxii. 11; 1 Cor. xv. 40, 41; 2 Cor. iii. 7; 1 Pet. i 24; Rev. xviii. 1, xxi. 24;
Phil. iii. 19; Eph. 1. 6, δ τῆς χάριτος. Ver. 18, τῆς κληρονομίας. Col. i. 27, τοῦ
μυστηρίου; 1 Cor. ii 7. In this sense God is designated Pee ‘323, Jer. ii, 11; Isa.
iii, 8; Ps. evi. 20; ef. 2 Cor. viii. 23, δόξα Χριστοῦ. Eph. iii. 13, ἥτις (se. αἱ θλίψεις
pod ὑπὲρ ὑμῶν) ἐστὶν δόξα ὑμῶν. 1 Thess. ii 20, ὑμεῖς yap ἐστε ἡ δόξα ἡμῶν καὶ ἡ χαρά.
Luke ii. 82, δόξα λαοῦ σου ᾿Ισραήλ.

Δ οξάξω, to think, to be of opinion, to suppose ; ¢.g. ὀρθῶς, οὕτως δοξ,, opposed to εἰδέναε,
γυγνώσκειν ; to hold any one for anything, eg. δοξάξζομαι ἄδικος, Plat. Rep. ii. 363 E; Plut.
de Superst. 6, S0€dfovcr φοβερὸν τὸ εὐμενές, καὶ τυραννικὸν τὸ πατρικόν. The meaning
connected therewith, to recognize, to honour, to praise, is found only in later Greek, eg.
Polyb. vi. 53. 10, ἐπ᾽ ἀρετῇ δεδοξασμένοι ἀνδρές. LXX.= "33, Lev. x. 8, ἐν τοῖς ἐγγίζουσὶ
μοι ἁγιασθήσομαι καὶ ἐν πάσῃ τῇ συναγωγῇ δοξασθήσομαι; Judg. ix. 9, ete. It is
further employed by the LXX., in accordance with their peculiar use of δόξα, to denote
to invest with dignity, to give any one esteem, to cause him honour by putting him into an
honourable position ; Esth. iii, 1, ἐδόξασεν ὁ βασιλεὺς ᾿Αρταξέρξης ᾿Αμὰν καὶ ὕψωσεν
αὐτὸν καὶ ἐπρωτοβάθρει πάντων τῶν φίλων αὐτοῦ -- ὅπ; οἵ, Ps, xxxvii. 20, ἅμα τῷ δοξασ-
θῆναι αὐτοὺς καὶ ὑψωθῆναι -- Ὃ). Esth. vi. 6-11; Ex. xv. 6, ἡ δεξιά σου δεδόξασται ἐν
ἐσχύϊ --- ὙΝ), Vv. 1, 21 -- πῶ, 158. xliv. 23, ἐλυτρώσατο ὁ θεὸς τὸν ᾿Ιακώβ, καὶ ᾿Ισραὴλ
δοξασθήσεται -- NENT, Cf. especially, however, Ex. xxxiv. 29, 30, 35, δεδόξασται ἡ ὄψες
τοῦ χρώματος τοῦ προσώπου αὐτοῦ --- , to ray forth, to shine. Accordingly we may
distinguish even in the N. T. the meanings—

(10 To recognise, honour, praise, Matt. vi. 2; Luke iv. 15; Rom. xi. 18, τὸν θεόν,
Matt. v. 16, ix. 8, xv. 31; Mark ii. 12; Luke v. 25, 26, vii. 16, xiii. 13, xvii. 15,
xviii. 43, xxiii. 47; Acts xi. 18, xiii, 48, xxi 20; Rom. i. 21, xv. 9; 1 Cor. vi. 20;
2 Cor. ix. 13; Gal. 1. 24; 1 Pet. iv. 11,14 (over against βλασφημεῖν), 16; Rev. xv. 4.
The occasion is indicated by ἐπί with the dative, Luke ii. 20; Acts iv. 21; by ἐν, Gal.
i, 24.

(11) (a.) To bring to honour, make glorious, glorify (strictly, to give any one importance).
So in 1 Cor. xii. 26, εἴτε δοξάζεται ἕν μέλος, opposed to πάσχειν ; cf. δόξα opposed to

Δοξάξζω 211 ᾿Ενδοξάξω

πάθημα. Heb. v. 5, οὐχ ἑαυτὸν ἐδόξασε γενηθῆναι ἀρχιερέα. 1 Pet. i. 8, χαρὰ δεδοξ-
ἀσμένη ; οἵ, δοξάξεσθαι and χαίρειν conjoined, 1 Cor. xii. 26, Rev. xviii. 7, ὅσα ἐδόξασε
αὐτήν, τοσοῦτον δότε αὐτῇ βασανισμὸν καὶ πένθος ; 2 Cor. iii. 10. The expression in
Rom. viii. 30, ods ἐδικαίωσεν, τούτους καὶ ἐδόξασεν, rests upon the connection existing
between calling, justification, and the object of Christian hope, the future δόξα, Rom. viii.
18, 21; 2 Cor. iii. 18; cf. Rom. v. 1, 2; 1 Thess, ii, 12; 1 Pet. v. 10. Συνδοξάζξειν,
Rom. viii. 17

(b.) Specially, however, is the Johannine use of δοξάζειν connected with this meaning.
As the δόξα of God is the revelation and manifestation of all that He has and is of good
(vid. δόξα), it is said of a self-revelation in which God manifests all the goodness that
He is, δοξάζει τὸ ὄνομα αὐτοῦ, John xii. 28. So far as it is Christ through whom this is
made manifest, He is said to glorify the Father, John xvii. 1,4; or the Father is glorified
in Him, xiii 31, xiv. 13; and Christ’s meaning is analogous when He says to His
disciples, ἐν τούτῳ ἐδοξάσθη ὁ πατήρ μου, ἵνα καρπὸν πολὺν φέρητε καὶ γενήσεσθε ἐμοὶ
μαθηταί. When δοξάζεσθαι is predicated of Christ, the υἱὸς τοῦ ἀνθρώπου (vid. δόξα),
it means simply that His innate glory is brought to light, is made manifest; cf. John
xi. 4, ἵνα δοξάσθη ὁ vids τοῦ θεοῦ διὰ τῆς ἀσθενείας. So John vii. 39, xii. 16, 23, xiii.
31, xvii. 1, 5. It is an act of God His Father in Him; cf. the more O. T. expression in
Acts iii. 13, 6 θεὸς ἐδόξασεν τὸν παῖδα αὐτοῦ ᾿Ιησοῦν, for which ii. 33, ὑψοῦν ; compare
above, δοξάζειν and ὑψοῦν frequently combined. The glorious nature of Christ is revealed
by God in Himself (John xiii. 32, 6 0. δοξάσει αὐτὸν ἐν ἑαυτῷ), inasmuch as it is God
Himself again who is revealed in Christ as that which He is. So also is Christ glorified
in His disciples, xvii. 10; cf. xiv. 13; and finally, as the revelation of the Holy Spirit
is connected with the glorification of Christ, Christ says regarding Him, ἐκεῖνος ἐμὲ δοξάσει,
xvi. 14, As this use of δοξάζειν is so constant, it would seem right to assume that it
has the force of “ to glorify, make honourable,” in viii. 54, xxi. 19 also.

Ἔνδοξος, ov, recognised, honowred, honowrable, distingwished, e.g. ἔνδοξα καὶ λαμπρὰ
πράγματα, Aesch. iii. 231. So in Luke xiii. 17, τὰ ἔνδοξα τὰ γινόμενα ὑπ᾽ αὐτοῦ, οἵ the
miracles of Christ (Luke v. 26, εἴδομεν παράδοξα σήμερον). Cf. Ex. xxxiv. 10; Job
v. 9 = Nindps, xxxiv. 24, Distinguished, aristocratic, e.g. πλούσιοι καὶ ἔνδοξοι, Plat. Sophist.
223 B; Isa. xxvi. 15, of ἔνδοξοι τῆς γῆς ; 1 Sam. ix. 6, etc. = 123, Niphal. So opposed
to ἄτιμος, 1 Cor. iv. 19; Luke vii. 25.—In Eph. v. 27, ἵνα παραστήσῃ αὐτὸς ἑαυτῷ
ἔνδοξον τὴν ἐκκλησίαν, also, the meaning distingwished will have to be taken as lying at
the basis; for neither classical Greek nor the LXX. supply an example of the meaning
glorious. In this case ἔνδοξος would pretty nearly correspond to εὐπρόσδεκτος in Rom,
xv. 16, 1 Pet.ii. 5; to εὐάρεστος in Rom. xii.1. The meaning glorious is only defensible
if we compare ἐνδοξάζειν.

Ἔνδοξά ξω, only in biblical Greek, Ex. xiv. 4, ἐνδοξασθήσομαι ἐν Φαραώ -- 1233, as
in Ezek. xxviii. 22, ἐνδοξασθήσομαι ἐν σοί, καὶ γνώσῃ ὅτι ἐγώ εἰμι ὁ κύριος; 2 Kings

᾿Ενδοξάξω 212 Δοκίμιον

xiv. 10. — Ex. xxxiii. 16, ἐνδοξασθήσομαι... παρὰ πάντα τὰ ἔθνη = dyn-b30 WEN; 158.
xlix. 3, δοῦλός μου εἶ σὺ ᾿Ισραήλ, καὶ ἐν σοὶ ἐνδοξασθήσομαι = Nb, Hithpael; Isa. xlv. 25,
ἀπὸ κυρίου δικαιωθήσονται καὶ ἐν τῷ θεῷ ἐνδοξασθήσεται πᾶν τὸ σπέρμα τῶν υἱῶν Ἰσραήλ
(cf. Rom. viii. 30) =*>nm ; Ps. lxxxix. 8; Ecclus. xxviii. 6. According to this, ἐνδοξάξω
is equivalent to actually to glorify; aorist passive, to appear glorious; 2 Thess. i. 10, ὅταν
ἔλθῃ ὁ κύριος ἐνδοξασθῆναι ἐν τοῖς ἁγίοις αὐτοῦ. Cf. Ezek. xxviii. 22; Ps. lxxxix. 8.—
2 Thess. i. 12, ὅπως ἐνδοξάσθῃ τὸ ὄνομα τοῦ κυρίου ἡμῶν ᾿Ιησοῦ ἐν ὑμῖν.

Δόκεμος, ov (from δοκέω), acceptable, of good and tried coin, hence genuine, approved,
2 Cor. x. 18, οὐ γὰρ ὁ ἑαυτὸν συνιστάμενος, ἐκεῖνός ἐστιν δόκιμος, ἀλλὰ dv ὁ κύριος συνίσ-
τησιν, Jas. i, 12. Of those who prove or have approved themselves as Christians, 1 Cor.
xi. 19, ἵνα of δόκιμοι φανεροὶ γένωνται ἐν ὑμῖν, Rom. xvi. 10, Rom. xiv. 18, εὐάρεστος
τῷ θεῷ, δόκιμος τοῖς ἀνθρώποις, acceptable to God and recognised, approved, of men. Bengel,
“Td agit, unde Deo placeat, et hominibus sese probet probarique ab hominibus debeat ;” cf.
Prov. xvi. 7; Herod. i 65. 2, Δυκούργου τῶν Σπαρτιητέων δοκίμου ἀνδρός ; iii. 85.
Often in Plutarch.

᾿Αδόκεμος, literally, unapproved ; wnworthy, e.g. νόμισμα, spurious, that will not stand
proof, 2 Cor. xiii. 5, ἑαυτοὺς δοκιμάζετε... εἰ μή τι ἀδόκιμοί ἐστε. Vv. 6, 7. We find
the same play of words in Rom. i. 28, καθὼς οὐκ ἐδοκίμασαν τὸν θεὸν ἔχειν ἐν ἐπυγνώσει,
παρέδωκεν αὐτοὺς ὁ θεὸς εἰς ἀδόκιμον νοῦν. ᾿Αδόκιμος νοῦς is a νοῦς that turns out false,
cf. 1 Tim. vi. δ, διεφθαρμένος τὸν νοῦν, like 2 Tim. iii. 8; Luther aptly renders it, “ with
disordered mind.” From this necessarily follows the ποιεῖν τὰ μὴ καθήκοντα, Rom. i. 28.
Wetstein, “ Stewt ipst improbarunt habere cognitionem Dei, ita Deus tradidit eos in mentem
improbam, plumbeam, inidoneam quae id quod mentis est ageret ;” 1 Cor. ix. 27; 2 Tim.
iii 8; Tit. ii 16; Heb. vi. 8.

Aoxtp%, ἡ, proof (of genuineness, trustworthiness). We must distinguish between
a present and past, an active and a passive signification, for Sou has a reflexive sense ;
hence either the having proved oneself true or the proving oneself true. Georg. Syne.
p. 27 D, πρὸς δοκιμὴν τῆς ἑκάστου πρὸς τὸν θεὸν προαιρέσεως. Accordingly the texts in
which the word occurs may be arranged as follows: (1) 2 Cor. xiii. 8, δοκιμὴν ζητεῖτε τοῦ
ἐν ἐμοὶ λαλοῦντος Χριστοῦ, ὃς εἰς .7.r., tc. ye desire that Christ's speaking in me shall prove
itself true; 2 Cor. ii. 9, ἵνα γνῶ «.7.., whether ye prove yourselves true. So also Rom.

v. 4. (2) Phil. ii, 22, τὴν δὲ δοκιμὴν αὐτοῦ γινώσκετε, how he has proved himself true ;
2 Cor. ix. 13, viii. 2.

Δοκίμιον, τό, in Dion. Hal., Plut., and others=7d δοκιμεῖον, means of proving.
Dion. Hal. Rhet. 11, δοκ.... πρὸς ὅ τις ἀποβλέπων δυνήσεται τὴν κρίσιν ποιεῖσθαι. Still
the means of proof are not only, 6.7., the touchstone itself, but also the trace of the metal
left thereon. Hence τὸ δοκέμιον τῆς πίστεως, Jas. i. 3, 1 Pet. i. 7, the result of the
contact of πίστις with πειρασμοῖς, that in virtue of which faith is recognised as genuine,

δοκίμιον 218 Εὐδοκέω

=the verification of faith. Cf. the frequently cited passage in Herodian, ii 10. 12,
δοκίμιον δὲ στρατιωτῶν κάματος ἀλλ᾽ οὐ τρυφή.

Ἑ δοκέω, belonging only to later Greek, Polyb., Dion. Hal., Diod. Sic., and pre-
viously employed several times by the LXX. to translate 750 and ΠΥ, Fut. εὐδοκήσω,
aor. εὐδόκησα, forms which in δοκέω occur only rarely, and in poetry. Hvddxnoa occurs
interchangeably with εὐδόκησα, the same MSS. reading in one passage the former, in
another the latter; ¢g. codex C, Heb. x. 6, ηὐδ., in ver. 8 ed8. — Strictly speaking, it is
merely a stronger form of the transitive δοκεῖν, to deem good; cf. Polyb. i. 77, ὡς οὐ μόνον
εὐδοκῆσαι κοινωνὸν αὐτὸν προσλαβέσθαι τῶν πράξεων, with Xen. Cyrop. viii. 7. 4, ἔδοξεν
ἀναπαύσεσθαι; 1 Mace. vi. 28, ἡμεῖς εὐδοκοῦμεν δουλεύειν τῷ πατρί σου, with Acts xxvi. 9
under δοκεῖν, where a resolve is referred to, the infinitive following, and it lays stress
on the willingness or freedom thereof; at the same time marking its design as some-
thing good, whether as intended by the resolver or in reality, Where it expresses the
relation of the subject to an object, it implies recognition, approval thereof; Polyb. iii. 8,
εὐδοκεῖν τοῖς ὑπ᾽ ᾿Αννίβου πραχθεῖσιν, opposed to δυσαρεστεῖσθαι, ibid. δυσηρεστοῦντο τοῖς
ὑπ᾽ ᾿Αννίβου πραττομένοις. For both cases at once, see Ps. ΙΧ]. 17, τὸ ὄρος ὃ εὐδόκησεν
ὁ θεὸς κατοικεῖν ἐν αὐτῷ. ---- (1.) It relates to a determination, when it is followed by an
infinitive ; in the LXX. only in Ps. lxviii. 17. In the N. T. Luke xii. 32, εὐδόκησεν ὁ
πατὴρ ὑμῶν δοῦναι ὑμῖν τὴν βασιλείαν; 1 Cor. i. 21, εὐδόκησεν ὁ θεὸς διὰ τῆς μωρίας τοῦ
κηρύγματος σῶσαι «.7.d.; Gal. i. 15, εὐδόκησεν ὁ ἀφορίσας pe... ἀποκαλύψαι τὸν υἱὸν
αὐτοῦ ἐν ἐμοί; Col. i. 19; Rom. xv. 26, 27; 1 Thess, ii. 8, iii. 1; 2 Cor. ν. 8, εὐδοκοῦμεν
μᾶλλον ἐκδημῆσαι «.7.r.; cf. Ecclus. xxv. 16.— (II.) Where the matter under considera-
tion is the relation of the subject to an object, the latter is expressed in profane Greek by
the dative (wid. supra), rarely by the addition of ἐπί τινι ;—in the LXX., on the contrary,
we find the accusative, as in Ps. lxviii. 17, li. 18, 21; Lev. xxvi. 34, 41; 1 Esdr. i. 55
(Ecclus. xv. 17) ; once ἐπέ with the dative in Judith xv. 10 ; mostly, however, ἐν with dative,
2 Sam. xxii. 20; Isa. lxii. 4; Mal. ii, 17; Hab. ii. 4; Ps. xliv. 5,—-varieties of usage
which arose probably from the circumstance that when the word first began to be employed
by writers its construction was not quite settled, and that fixed rules were formed on the
basis of the example of the authors above quoted. In the N. T. the accusative occurs
only in Heb. x. 6, 8 (from Ps. xl. 7). Elsewhere ἐν, Matt. 111. 17, xvii. 5; Mark i. 11;
Luke iii. 22; 1 Cor. x. 5; Heb. x. 38; 2 Cor. xii. 10; 2 Thess. 11, 12; εἰς, 2 Pet.i 17,
Matt. xii. 18, where Lachm. reads simply the accusative. This mode of indicating the
object is justified by the circumstance that εὐδοκεῖν may be classed among the verbs which
denote an emotion, a mood, a sentiment cherished towards any one=to take pleasure in
something, to have an inclination towards it, as θέλειν also is used by the LXX., and ἀγαπᾶν
is sometimes combined with the dative in classical Greek. — In general the LXX. employ
θέλειν far more frequently to express that which they elsewhere express by εὐδοκεῖν -- DM
and ΠῚ, So eg.=/'5", θέλειν with the accusative, Deut. xxi. 14; Ps, xviii, 22, ῥύσεταί

Εὐδοκέω 214 Εὐδοκία

με, ὅτε ἠθέλησέ με. (Cf. Matt. xxvii. 48, ῥυσάσθω νῦν αὐτόν, εἰ θέλει αὐτόν.) Ps, χχχῖν. 12,
θέλειν ζωήν, cf. 1 Pet. iii. 10, ζωὴν ἀγαπᾶν, and yin = ἀγαπᾶν, Ps. li. 8; Hos. vi. 6, ἔλεος
θέλω καὶ οὐ θυσίαν, cf. Heb. x. 6, 8. Herewith ef. εὐδοκεῖν with the accusative in the
places quoted. Further, /5O = θέλειν ἐν, quite in the same sense as εὐδοκεῖν ἐν, 1 Sam.
xviii, 22, θέλει ἐν σοὶ ὁ βασιλεύς : 2 Sam. xv. 26, οὐκ ἠθέληκα ἐν coi, correlative with
ver. 25, ἐὰν εὕρω χάριν; 1 Kings x. 8, ἠθέλησεν ἐν σοὶ δοῦναί ce ἐπὶ θρόνου ᾿Ισραήλ,, as
in 2 Chron. ix. 8. Further = "39, 1 Chron. xxviii. 4, ἐν ἐμοὶ ἠθέλησε τοῦ γενέσθαι με εἰς
βασιλέα, parallel previously with ἐκλέγεσθαι and aiperifew, cf. Matt. xii.18. Like θέλειν
in these combinations, εὐδοκεῖν also denotes what is elsewhere rendered ἐκλέγεσθαι and
aiperifew, or προσδέχεσθαι, as MY is rendered in Isa. xlii. 1 ; Amos v. 22; Mal. i. 10; ef.
Prov. iii. 12, παραδέχεσθαι, and accordingly εὐδοκεῖν is fitted to express the same bearing on
God's part to men (Matt. iii, 17, xvii. 5; Marki. 11; Luke iii. 22; 1 Cor. x. 5; Heb. x. 38;
2 Pet. i. 17 ; Matt. xii. 18), for which elsewhere these latter expressions are employed (hence
also the aor. ἐν ᾧ εὐδόκησα, Matt. iii. 17, etc.). Of. Isa. xlii. 1, ὁ ἐκλεκτός μου, προσεδέξατο
αὐτὸν ἡ ψυχή μου, for which Matt. xii. 18, ὁ ἀγαπητός μου, εἰς ὃν εὐδόκησεν ἡ ψυχή μου.
Cf. also ὁ υἱός μου ὁ ἀγαπητός, ἐν ᾧ εὐδόκησα, Matt. xvii. 5, with the parallel passage
Luke ix. 35, 6 vids μοῦ ὁ ἐκλελεγμένος. It corresponds also to ἀγαπᾶν ; cf. 2 Thess. ii. 12,
εὐδοκεῖν ἐν ἀδικίᾳ, with 2 Pet.ii.15; Heb.i. 9; see ἀγαπᾶν (a) and (Ὁ). What is special
here is that εὐδοκεῖν is at the same time an expression of emotion; hence the combination
with ἀγαπητός, as προσδέχεσθαι with ἐκλεκτός, Isa, xlii. 1; cf. 2 Cor. xii. 10, εὐδοκῷ ἐν
ἀσθενείαις.

Εὐδοκία, ἡ, in the LXX. and N. T., for which Dion. Hal., Diod. Sic., etc., have
εὐδόκησις, the deeming good, contentment, approval. Diod. Sic. xv. 6, τηρήσειν ἅμα καὶ τὴν
ἀλήθειαν καὶ τὴν εὐδόκησιν τοῦ Διονυσίου. In this sense εὐδοκία = fi¥), Ps. xix. 15, ἔσονται
εἰς εὐδοκίαν τὰ λόγια τοῦ στόματός μου; Ecclus. xxxi. 20, οἵ, ἤν ma, Ley. i. 3, xxii. 20,
21, Jer. vi. 20, Prov. xii. 22, where it is = δεκτὸς τῷ Oe. This corresponds to the use
of εὐδοκεῖν τινὶ, ἔν τινι, No. II., where an object actually present is referred to, = joy, good
pleasure, Ecclus. 1, 27, xxxii. 5, xxxix. 8. But as εὐδοκεῖν, where allusion is made to a
resolve, lays stress on the willingness or freedom of it (Ecclus. xxxii. 20, θεραπεύων ἐν
εὐδοκίᾳ δεχθήσεται καὶ ἡ δέησις αὐτοῦ ἕως νεφελῶν συνάψει), at the same time marking it
as good, so also does εὐδοκία denote a free will (willingness, pleasure), whose intent is
something good,—benevolence, gracious purpose. It corresponds thus to fi¥9, Ps, lxxxix. 18,
evi. 4, li. 20, ἀγάθυνον, κύριε, ἐν τῇ εὐδοκίᾳ σου τὴν Σιών (cf. θέλημα = ἦν, Ps. xxx. 6, 8),
and in this sense is parallel to εὐλογία, blessing, Ps. v. 15, εὐλογήσεις δίκαιον, κύριε, ὡς
ὅπλῳ εὐδοκίας ἐστεφάνωσας ἡμᾶς, cf. Deut. xxxiii. 23; Ps. ev. 16, ἐμπιπλᾷς πᾶν ζῶον
εὐδοκίας. Cf. ἦν" -- ἔλεος, Isa. lx. 10 - χάρις, Prov. xi. 27. Hence Theodoret, ἡ ἐπ᾽
εὐεργεσίᾳ βούλησις. ---- Of God’s purpose of grace, Matt. xi. 26 ; Luke x. 21, οὕτως ἐγένετο
εὐδοκία ἔμπροσθέν cov; Eph. i. 9, κατὰ τὴν εὐδοκίαν αὐτοῦ; Phil. ii. 13 (οἵ, ὑπέρ, Rom.
xy, 8). In Eph. i. 5 it serves more exactly to characterize the θέλημα, κατὰ τὴν εὐδοκίαν

Εὐδοκία 21 Δοῦλος

τοῦ θελήματος αὐτοῦ. Luke ii. 14, ἐν ἀνθρώποις εὐδοκία, corresponds to εὐδοκεῖν ἐν. Even
if, with Lachm. and Tisch., we read ἐν ἀ. εὐδοκίας, we should have to take εὐδοκία in the
same sense, and to explain the genitive like τέκνα ὀργῆς, viol τῆς βασιλείας. For εὐδοκία
never denotes “ good will” in the moral sense; not even in 2 Thess. 1. 11. As πᾶσα
εὐδοκία ἀγαθωσύνης is there mentioned along with ἔργον πίστεως, it is impossible that
εὐδοκία ἀγαθωσύνης should mean “ pleasure in the good” (de Wette), for the symmetry
of expression would thus be destroyed; but εὐδοκία must be an outcome of ἀγαθωσύνη,
as ἔργον is a product of πίστις ; εὐδοκία ἀγαθωσύνης isan expression like εὐδοκία ἐπιθυμίας,
Ecclus. xviii. 31; edd. ἀσεβῶν, Ecclus. ix. 12, denoting accordingly that which pleases
ἀγαθωσύνη, goodness, the tendency to the good. Nor does edd. in Phil. i. 15 mean a
purpose morally good ; but in opposition to διὰ φθόνον καὶ ἔριν, δι’ εὐδοκίαν τὸν Χριστὸν
κηρύσσειν is = benevolently, ef. vv. 16,17. The question is more difficult, how we are to
understand ἡ μὲν εὐδοκία τῆς ἐμῆς καρδίας καὶ ἡ δέησις πρὸς τὸν θεὸν κιτίλ. in Rom. x. 1.
Some urge that it cannot denote wish, because εὐδοκεῖν does not occur in the sense of
ἐπιθυμεῖν, and that the meaning “good pleasure” is inconsistent both with δέησις and
with πρὸς τὸν θεόν, which, owing to the absence of the article, must be referred to both
expressions. Apart, however, from the circumstance that some Mss. repeat the article,
the words ἡ δέησις πρὸς τὸν θεόν can quite as easily stand alone, like eg. ἡ πίστις ὑμῶν
ἐν Χριστῷ ᾿Ιησοῦ, Col. i. 4, cf. δέησις, 2 Cor. ix. 14, Phil. i. 4, and the meaning “ what
ts pleasing to my heart (Ecclus. ix. 12), and what I ask from God for Israel,’ would not
be at all unsuitable. At the same time, it is possible that the apostle used εὐδοκία to
express his benevolent intentions or wishes relatively to the salvation of Israel, analogously
to its use for the gracious will of God. Still this explanation of edd. in the present
connection is undeniably somewhat forced, especially as the meaning “ benevolent purpose,”
alongside of δέησις, strikes one as much stranger than “good pleasure.” The meaning
“wish” is totally indefensible, even if we take into consideration the use of εὐδοκεῖν in
2 Cor. v. 8, 1 Thess. ii. 8, where it denotes “ willingness,” as in Rom, xv. 26, 27; cf.
1 Mace. vi. 23, xiv. 46, 47.

Δοῦλος, ov, ὁ, servant, the opposite of ἐλεύθερος, 1 Cor. xii. 13; Gal. iii. 28; Col.
iii, 11; Rev. vi. 15, xiii, 16, xix. 18. Correlative usually to δεσπότης, as in Tit. ii. 9;
in the N. T., however, more frequently to κύριος, Luke xii. 46, John xv. 20, and often.
He is a δοῦλος whose will and capacity are totally at the disposal of another, Xen. Cyrop.
viii. 1. 4, οἱ μὲν δοῦλοι ἄκοντες τοῖς δεσπόταις ὑπηρετοῦσι; cf. Luke xvii. 7-10; Gal.
iv. 1-3; John xv. 15; 1 Tim. vi. 1. Synonymous with διάκονος (which see), οἰκέτης,
θεράπων, which latter expressions are often used interchangeably in the LXX. The
transference to moral relationships was natural enough; eg. 8. τῆς ἁμαρτίας, John viii. 34,
Rom. vi. 17, 20, cf. δουλοῦσθαι τῇ δικαιοσύνῃ, Rom. vi. 18, to designate one who has given
his will and thus also his activity into bondage to sin, and is completely ruled thereby,
Cf. 2 Pet. ii. 19, ἐλευθερίαν αὐτοῖς ἐπαγγελλόμενοι, αὐτοὶ δοῦλοι ὑπάρχοντες τῆς φθορᾶς

Δοῦλος 216 Δοῦλος

subject to corruption; ᾧ γάρ τις ἥττηται, τούτῳ καὶ δεδούλωται ; Rom. vi. 16, δοῦλοί ἐστε
ᾧ ὑπακούετε. Cf. Ammon., p. 45, δοῦλοι μὲν γάρ εἰσι οἱ τῶν ἡδονῶν καὶ πάντες οἱ
ὑποτεταγμένοι ὑπὸ βασιλέα.

The normal moral relation of man to God is that of a δοῦλος τοῦ θεοῦ, whose own
will, though perfectly free, is bound to God; 1 Pet. ii. 16, ὡς ἐλεύθεροι, καὶ μὴ ὡς ἐπι-
κάλυμμα ἔχοντες τῆς κακίας τὴν ἐλευθερίαν, ἀλλ᾽ ὡς θεοῦ δοῦλοι. The expression δοῦλος
θεοῦ (κυρίου, Χριστοῦ), however, bears a twofold meaning. It denotes—

(I.) That relation of subservience and subjection of will which beseems all who confess
God and Christ, and are devoted to Him; and indeed with the distinction, that whilst (α.)
some are designated His servants by God Himself, and are separate from others as
belonging to Him and well-pleasing on account of their conduct towards Him (for this latter
see Rey. xxii. 3), so eg. Ps. cy. 6, 26, and Isa. Ixv. 9, where δοῦλος is conjoined with
ἐκλεκτός ; Ps. ev. 26, ἐξαπέστειλε Μωῦσῆν τὸν δοῦλον αὐτοῦ, ᾿Δαρὼν ὃν ἐξελέξατο ἑαυτῷ ;
Job i. 8, ii, 3, xlii, 8; Joel iii, 2; Actsii. 18; Deut. xxxii. 36; Lev. xxv. 42; Rev.i 1,
ii, 20, vii. 3, xi. 18, xix. 2, 5, xxii. 3, 6; in other cases (0.) men thus designate them-
selves; and accordingly merely their relation to God, we. their devotion, submission, is
expressed, as eg. Ex. iv. 10; 1 Sam. 111. 9, xxiii, 10; 1 Cor. vii. 22 (cf. ver. 23, μὴ
γίνεσθε δοῦλοι ἀνθρώπων) ; Eph. vi. 6; Col. iv. 12; Luke ii, 29. Cf ἰδοὺ ἡ δούλη
κυρίου" γένοιτό μοι κατὰ τὸ ῥῆμά cov, Luke i. 88, 48 ; σύνδουλος, Rev. ii. 9. It is the
same idea which gives weight and significance to Phil. 11, 7—one of the most daring
expressions,—pop¢7v δούλου λαβών, over against ἐν μορφῇ θεοῦ ὑπάρχων, ver. 6.

(II.) A peculiar relation of devotedness, in which a man is at God’s disposal, and is
employed by Him,—a special form of the general relation referred to above; cf. the
passages in the second part of Isaiah, where the servant of Jehovah (ὁ παῖς pov) is at
the same time His Elect One; cf. also Rev. xxii. 9. Thus the prophets are designated
δοῦλοι τοῦ θεοῦ, Rev. x. 7, ἐτελέσθη τὸ μυστήριον τοῦ θεοῦ, ὡς εὐηγγέλισεν τοὺς ἑαυτοῦ
δούλους τοὺς προφήτας ; οἵ, Jer. vii. 25, xxv. 4; Amos iii. 7.— Moses, Rev. xv. 3, and
Neh. x. 30, cf. Josh. i. 2, Ex. xiv. 31, Num. xii. 7 = θεράπων ; Deut. xxxiv. 5, οἰκέτης ;
Ps, exxxii. 10, cxliv. 10; Acts xvi. 17; ef. Eurip. Jon. 309, τοῦ θεοῦ καλοῦμαι δοῦλος εἰμί
τε. In the O. T., after Moses and Joshua, David is the first who is called the servant of
Jehovah in a prominent sense, Ps, xviii. 1, xix. 12, 14, exliv. 10; 2 Sam. vii. 20. (See
Delitzsch on Ps. xviii.) — So also the apostles, Acts iv. 29; cf. Titi. 1. In the same
manner Paul describes himself as a δοῦλος ᾿Ιησοῦ Χριστοῦ, Rom. i. 1, which obviously
has relation to his office; cf. Gal. i. 10, εἰ ἔτε ἀνθρώποις ἤρεσκον Χριστοῦ δοῦλος οὐκ ἂν
ἤμην. Cf. also Phil. i, 1, where Paul designates himself and Timothy without further
addition δοῦλοι Χριστοῦ ᾿Ιησοῦ ; and 2 Tim. ii. 24, where there is undoubtedly a reference
to the special relation of service (and the correspondent behaviour, see I.b); δοῦλον δὲ
κυρίου ov δεῖ μάχεσθαι, ἀλλὰ ἤπιον εἶναι πρὸς πάντας, διδακτικὸν x.7.r.; Jas. i. 1; 2 Pet.
i. 1; Jude 1; Rey. i. 1.— Only once does Paul use the word to designate his relation
to the church, 2 Cor. iv. 5, κηρίσσομεν Χριστὸν ᾿Ιησοῦν κύριον, ἑαυτοὺς δὲ δούλους ὑμῶν διὰ

Δοῦλος 417 Δουλεύω

᾿Ιησοῦν ; οἵ. 1. 24, οὐχ ὅτι κυριεύομεν ὑμῶν τῆς πίστεως, ἀλλὰ συνεργοί ἐσμεν τῆς χαρᾶς ὑμῶν ;
1 Cor. ix. 19, ἐλεύθερος γὰρ dv ἐκ πάντων, πᾶσιν ἐμαυτὸν ἐδούλωσα ; cf. διάκονος.

Σύνδουλος, 6, fellow-servant, Matt. xviii. 28, 29, 31, 33, xxiv. 49; ὁ τοῦ αὐτοῦ
δεσπότου, Pollux, Onom. iii. 82. In Attic Greek ὁμόδουλος is often substituted for it.—
Used (L.) of companions in the same relationship of devotion and subjection to God, Rev.
xxii. 9, as also of subservience (vid. δοῦλος), Rev. vi. 14. And (IL) to denote participation
in the same work, in the same divine commission, Rev. xix. 10, xxii. 9, connected with
διάκονος, Col. i. 7, iv. 7.

Δουλόω, to make a servant, to subject, to subjugate, Acts vii. 6; 1-Cor.ix.19; passive,
to be subjugated, subdued ; perfect, to be dependent ; Gal. iv. 3, ὑπὸ τὰ croryela τοῦ κόσμου
ἣμεν δεδουλωμένοι. It denotes not so much a relation of service, as rather, primarily,
the relation of dependence upon, bondage to any one; ¢.g. in the case of subjugated nations,
etc.; so in 2 Pet. ii, 19; Tit. ii. 8. To this the use of the word in Rom. vi. 18, 22,
owes its significance, ἐλευθερωθέντες δὲ ἀπὸ τῆς ἁμαρτίας ἐδουλώθητε τῇ δικαιοσύνῃ ; ver. 22,
δουλωθέντες δὲ τῷ θεῷ ; cf. the adjective, τὰ μέλη δοῦλα, ver. 19. --Ἴπ 1 Cor. vii. 15 the
words οὐ δεδούλωται ὁ ἀδελφὸς ἢ ἡ ἀδελφή are hardly to be explained as standing in
antithesis with χωρίζεσθαι, or ver. 13, μὴ ἀφιέτω, but, as Meyer (in loc.) justly remarks,
relate to the legal necessity, to which attention is directed in the ἐν τοιούτοις, “ in such
cases ;” cf. ver. 39.

Aovre dba, to be in the position of a servant, and to act accordingly ; that is, both to
be subject and to serve in subjection, in bondage——used of actions which are directed
by others. Cf. δουλοῦσθαι as opposed to αὐτονόμος, Xen. Hell. iv. 8, 1, 2.

(1) To be subjugated, reduced to bondage, τινί, John viii. 33; Acts vii. 7; Rom. ix.
12. Absolutely, Gal. iv. 25, δουλεύει μετὰ τῶν τέκνων αὐτῆς, opposed to ἐλευθέρα ἐστίν,
ver. 26, synonymous with ὑπὸ νόμον εἶναι, ver. 21. The similar expression in Rom.
vii. 6, ὥστε δουλεύειν ἡμᾶς ἐν καινότητι πνεύματος Kal οὐ παλαιότητι γράμματος, is
occasioned by the relation to the νόμος hitherto considered, and by the antithesis between
γράμμα and πνεῦμα intended to be set up by the apostle. Τράμμα, namely (which see),
denotes the law as a fixed and therefore outwardly abiding norm, and the words ἐλευθέρα
ἐστὶν ἀπὸ τοῦ νόμου, ver. 4, readily suggested the expression δουλεύειν. At the same
time the apostle had in view, not merely the dissolution of the relation to the law, but
also the establishment of a new relation, in which Christ takes the place of the law, just
as a husband represents the law relatively to his wife until another can rightly take his
place, vv. 1-4, Finally, however, in order to express the change effected in the δουλεύειν
itself, the apostle in ver. 6 contrasts, not as hitherto νόμος and Χριστός, but πνεῦμα and
γράμμα; for in the πνεῦμα the relation of Christ to man manifests itself analogously
to that of the law to man in the γράμμα, hence also we read δουλεύειν ἐν τινί and not
δουλεύειν τινί,

(IL) To serve in bondage, to put one’s dependence into effect, 6... to obey, Luke xv. 29,
28

Δουλεύω 218 Δύναμις

δουλεύω σοι καὶ οὐδέποτε ἐντολήν σου παρῆλθον; Matt. vi. 24; Luke xvi. 13, δυσὶ κυρίοις,
θεῷ καὶ μαμωνᾷ ; Gal. v. 13, δουλεύετε ἀλλήλοις ; cf. Eph. ν. 21, ὑποτασσόμενοι ἀλλήλοις ;
Eph. vi. 7; 1 Tim. vi. 2. Metaphorically, eg. ταῖς ἡδοναῖς, Plat., Xen., Herodian ;. τοῖς
νόμοις, Plato. In the N. T. Tit. iii, 3, δουλεύοντες ἐπιθυμίαις καὶ ἡδοναῖς ποικιλαῖς ; Rom.
Vii. 25, δ. νόμῳ θεοῦ; vi. 6, τῇ ἁμαρτίᾳ; Gal. iv. 8, δ. τοῖς φύσει μὴ οὖσιν θεοῖς ; 1 Thess.
i 4, θεῷ ζῶντι; Col. iii. 24; Rom. xiv. 18, xvi. 18, Χριστῷς The expression ἑαυτῷ,
Χριστῷ ζῆν, 2 Cor. v.15, may be compared. Eurip. Jon. 182, Φοίβῳ Sovredcw.—If we
read Rom. xii. 11, with Griesbach and others, τῷ καιρῷ δουλεύοντες, instead of the Received
τῷ κυρίῳ, which is favoured by the context with its special exhortations, we shall have
to understand the apostle as requiring an exact and careful consideration of the circum-
stances of the time. Τῷ καιρῷ δουλεύειν denotes, namely, like the Latin tempor servire,
to take the circumstances into consideration, to regulate oneself by them. For examples, see
Tholuck and Fritzsche im loc. In such a connection the otherwise ambiguous expression
can have no less force than the general exhortation in Eph. v. 16, Col. iv. 5, namely, a
force agreeable to the Christianity of the writer and the persons addressed; vid. ἐξαγο-
paver.

Δουλεία, as, ἡ, servitude, dependence; the state of a δοῦλος, who is not his own
master; opposed to ἐλευθερία, Gal. v. 1. In this place, as well as in iv. 24, διαθήκη...
εἰς δουλείαν γεννῶσα, cf. ver. 26 and Rom. viii. 15, πνεῦμα δουλείας, opposed to υἱοθεσίας
(cf. John viii. 35), we must understand by δουλεία the state of involuntary dependence
into which man is put by the law. From it we are freed by Christ (Gal. v. 1, 11, 4), in
that He brings about a δουλεύειν ἐν πνεύματι---, figurative expression, cf. Rom. viii 4.
—On Heb. ii. 15, ὅσοι φόβῳ θανάτου διὰ παντὸς τοῦ ζῆν ἔνοχοι ἦσαν δουλείας, comp.
Lev. xxvi. 36, ἐπάξω δουλείαν εἰς τὴν καρδίαν αὐτῶν... καὶ διώξεται αὐτοὺς φωνὴ φύλλου
φερομένου, καὶ φεύξονται ὡς φεύγοντες ἀπὸ πολέμου. That state of man is described in
which he is prevented from freely possessing and enjoying his life——With the genitive
added, in Rom. viii. 21, ἡ δουλεία τῆς φθορᾶς, subjection to corruption.

Δύναμαι, to be able, to be capable of. Hence

Δύναμις, ews, ἡ, capability, power—(I.) Relatively, capability of anything, ability
to perform anything, Matt. xxv. 15; Acts iii. 12, iv. 7; Heb. xi. 11; cf. εἰς, κατὰ δύναμιν,
according to ability, as far as able (2 Cor. viii. 3), opposed to παρὰ, ὑπὲρ δύναμιν, 2 Cor.
i. 8, viii. 3, beyond ability. Plato, Phileb. 58 D, εἴ τις πέφυκε τῆς ψυχῆς ἡμῶν δύναμις
ἐρᾶν τε τοῦ ἀληθοῦς καὶ πάνθ᾽ ἕνεκα τούτου πράττειν.----(11.) Absolutely, power, strength,
might, both (1) the ability to make oneself felt vigorously, to work, to act powerfully,—as,
eg., of physical and intellectual power,—and (2) power in operation, in action ; not merely
power capable of action, but power in action. The former in Luke xxiv. 49, ἕως οὗ ἐνδύ-
σησθε ἐξ ὕψους δύναμιν; Acts 1. 8, vi. 8; Luke i 17; Rev. iii. 8. Opposed to ἀσθένεια,
1 Cor. xv. 43.—1 Cor. xv. 56, ἡ δὲ δύναμις τῆς ἁμαρτίας ὁ νόμος, it is the law which
gives sin its power to assert itself and bring forth death (it is used for this purpose by

Δύναμις 219 Δύναμις

sin), because it itself ἠσθένει διὰ τῆς σαρκός, Rom. viii. 3, cf. vii. 8,10. Of moral vigour
and efficiency, Eph. iii. 16, δυνάμει κραταιωθῆναι eis τὸν ἔσω ἄνθρωπον ; Col. i. 11, ἐν
πάσῃ δυνάμει Svvapovpevot ... εἰς πᾶσαν ὑπομονήν (Isa. xl. 31). Cf. Plato, Phileb. 64 E,
ἡ τἀγαθοῦ δύναμις. Mostly, however, it is power showing itself as power (not passive),
power in action—might. So in Rom.i. 20, ἡ ἀΐδιος τοῦ θεοῦ δύναμις καὶ θειότης. In this
sense Paul describes the gospel as δύναμις θεοῦ εἰς σωτηρίαν παντὶ τῷ πιστεύοντι, Rom.
i. 16, as he says similarly in 1 Cor. 1, 18, ὁ λόγος τοῦ σταυροῦ... τοῖς σωζομένοις ἡμῖν
δύναμις θεοῦ ἐστίν. Ver. 24 of Christ crucified, θεοῦ δύναμις καὶ σοφία for those who
are called. Cf. 2 Pet. i. 3, ἡ θεῖα δύναμις τοῦ Χριστοῦ; Phil. iii. 10, ἡ δύν. τῆς ἀναστά-
σεως τοῦ Χριστοῦ, where we must take into consideration everything by which it is made
evident in us that Christ has risen from the dead, 1 Cor. xv. 14-22; Rom. viii. 33, 34.
—2 Tim. iii. 5, Suv. τῆς εὐσεβείας, opposed to μόρφωσις. In the same sense in. the
doxologies as in Matt. vi. 13 ; Rev. vii. 12, xii. 10, xix. 1; in the combination ἐν δυνάμει,
e.g. Mark ix. 1, ἡ βασιλεία τοῦ θεοῦ ἐληλυθυῖα ἐν δυνάμει; Luke iv. 36; Rom. i. 4;
1 Cor. xv. 43; Col. i 29; 1 Cor. iv. 19, 20, od yap ἐν λόγῳ ἡ Bac. τ. θ. ἀλλ᾽ ἐν δυνάμει.
God Himself, as the power who is exalted above and prevails over all things, is designated
absolutely Suv. Matt. xxvi. 64; Mark xiv. 62 (in the parallel passage, Luke
xxii. 69, ἡ Suv. τοῦ θεοῦ), like 73239 with the Rabbins, δόξα, 2 Pet. i. 17, etc.; weyaro-
σύνη, Heb. i. 3; ὁ μόνος δυνάστης, 1 Tim. vi. 15; ὁ τῆς ἁπάσης δυνάμεως δυνάστης,
3 Mace. v. 51. Analogous is the use οὗ δύναμις (ἐξουσία) in profane Greek to denote the
ruling power, the authorities, Xen., Dem., Diod. Sic. Comp. δυνάμεις as a designation of
persons, 1 Cor. xii. 29 (Acts viii. 10). With this may be compared the designation of
supramundane, angelic powers in the N. T. and Hellenistic Greek in general by δύναμις or
δυνάμεις, conjoined with ἀρχή, ἐξουσία, κυριότης, corresponding to the rabbinical ninis,
Eph. i. 21, Rom. viii. 38, 1 Cor. xv. 24, 1 Pet. iii, 22, ὑποτωγέντων αὐτῷ ἀγγέλων καὶ
ἐξουσιῶν καὶ δυνάμεων, perhaps describing principally their relation to humanity (but see
under ἄγγελος). Cf. the Philonic doctrine of the divine δυνάμεις. For further details,
vid. ἐξουσία ; 2 Thess. i. 7, ἄγγελοι δυνάμεως κυρίου. Where the appearance of Christ,
μετὰ δόξης καὶ δυνάμεως, is spoken of, Matt. xxiv. 30, Mark xiii. 26, Luke xxi. 27, we
may conceive the δύναμες as represented by the accompanying hosts of angels who, like
an army in prof. Greek, Plutarch, Mar. 13, are designated δύναμις τοῦ κυρίου, Ps. ciii. 21,
exlviii, 2= nin! 82¥, Not to be confounded therewith is the expression in Matt. xxiv. 29,
ai δυνάμεις τῶν οὐρανῶν σαλευθήσονται; Luke xxi. 26 (Mark xiii. 25, ai Suv. ai ἐν τοῖς
ovp.). ‘H Suv. τῶν οὐρ. denotes, indeed, in Ps, xxxii, 6, Dan. viii. 10, plural in Isa,
xxxiv. 4, the starry host ; but in the places cited this meaning does not harmonize with
the words ὁ ἥλιος... καὶ ἡ σελήνη... καὶ of ἀστέρες which precede; so that it must
be assumed to add a new feature. I prefer, therefore, to take it to denote the
powers which are connected with the stars or the heavens (cf. Gen. 1, 14-19), to whose
influence the earth is subject. It thus corresponds to Job xxxviii, 33, Nevin, Dew nipn
Ws, Cf. Cremer on Matt, xxiv. 25, p. 104 sqq.

Δύναμις 220 Δύναμις

As a special peculiarity of the N. T. use of δύναμες, may be further adduced its appli-
cation to signs and wonders. Not merely are we told that δύναμις κυρίου ἣν eis τὸ
ἐᾶσθαι αὐτούς, Luke v. 17; δύναμις παρ᾽ αὐτοῦ ἐξήρχετο καὶ ἰᾶτο πάντας, vi. 19; ef.
viii. 46 ; Mark v. 30, but the miraculous activity of Christ, is traced to the δυνάμεις
working in Him. Mark vi. 14, ἐνεργοῦσιν ai δυν. ἐν αὐτῷ; Matt. xiv. 2, xiii. 54, πόθεν
τούτῳ ἡ σοφία αὕτη καὶ ai δυν.; cf. 1 Cor. xii. 10, ἐνεργήματα δυνάμεων ; xii. 28, 29, μὴ
πάντες Suv.,—a mode of expression which is most readily traceable to the employment of
δυνάμεις by Philo to designate the divine attributes, which were represented in the form of
intermediate beings, who were the media of God’s external activity. Cf. John i 52. (To
a similar notion may perhaps be traced the words in Acts viii. 10, οὗτός ἐστιν ἡ δύναμις
τοῦ θεοῦ ἡ καλουμένη μεγάλη, cf. de Wette in loc.)}—Further, miracles themselves are also
passively termed δυνάμεις, Matt. xi. 20, 21, 23; Mark vi. 2, 5; Luke x. 13, xix. 37;
Acts ii, 22, viii, 18, xix. 11; 2 Cor. xii. 12; Gal. iii. 5 ; Heb. ii. 4; ποιεῖν δυνάμεις, Matt.
vil. 22, xiii. 58, Mark ix. 39, as effects wherein power is in a special sense unfolded and
manifested, cf. ποιεῖν δυνάμιν, Ps. eviii. 14, lx. 14 =n nvy; Job xxxvii. 13, vovereioOas
δύναμιν κυρίου = TiNdBY, Further analogies for this usage, which we find also in patristic
Greek, do not exist. We can scarcely take the term in this sense in Heb. vi. 5, δυνάμεις
μέλλοντος αἰῶνος γεύσασθαι, for the writer is treating of an inward personal experience of
the dvv., such as we may have of the word of God (καλὸν γευσαμένους θεοῦ ῥῆμα δυνάμεις
τε μ. αἰῶν.), which we could not be expected to have of miracles (Heb. ii. 4). They are
influences which are connected with or arise from another order of things, but have no
causal connection with the present, and as such confer a special worth on the state and
position, whose loss is referred to. Cf. Eph. ii, 2; Tit. ii, 12; Heb. vii. 16; Eph. 1, 19;
1 Pet. i 3.

Apart from these peculiarities of usage, δύναμις in other respects also has a distinctive
place in the treasury of N. T. words. It denotes the power which manifests itself in all
the modes of the activity of God, especially in His redeeming work. We read, accord-
ingly, not only of the ἀΐδιος τοῦ θεοῦ δύναμις, Rom. i. 20, Heb, i. 3, which is set forth in
the works of creation; but, for example, when speaking of the possibility of the resurrec-
tion of the dead, and therewith of the promised redemption, Christ says, πλανᾶσθε μὴ
εἰδότες τὰς γραφὰς μηδὲ τὴν δύναμιν τοῦ θεοῦ, Matt. xxii. 29; Mark xii. 24. Especially
at the beginning and concluding realization of salvation is the power of God active and
discernible, Luke i, 35; 1 Cor. vi. 14; 2 Cor. xiii. 4 (the birth and resurrection of
Christ) ; and where Paul speaks of the δίναμις τοῦ θεοῦ, as in Eph. i 19, 2 Cor. vi. 7,
Eph. iii. 7, 20, 2 Tim. i. 8, cf. 1 Pet. i 5, 2 Cor. xii. 9, reference is made to the power
which manifested itself in the resurrection of Christ, which works σωτηρία (2 Tim. i. 8;
1 Pet. 1. 5), and displays itself savingly in and on man,—to God’s redeeming and renew-
ing power, cf. 1 Cor. ii. 5, a ἡ πίστις ὑμῶν μὴ ἢ ἐν σοφίᾳ ἀνθρώπων ἀλλ᾽ ἐν δυνάμει
θεοῦ. In this sense Paul terms the gospel the word of the cross, Christ the crucified,
the power of God (see above). Power operates and appears everywhere where God is at

Δύναμις 221 ᾿Ενδυναμόω

work revealing and carrying out the plan of salvation (cf. 2 Pet. i. 16), or where the results
of His redeeming work are found either in the whole or in the individual; cf. 2 Cor.
iv. 7, xii, 9; Eph. iii. 16, 20; Col. i. 11; 2 Thess. i 11,ii 9; Heb. vii. 16; 1 Pet.
1, 5; 1 Cor. xv. 43. In accordance therewith, the work of those who are engaged in the
service of the divine economy of salvation is done in power, Acts vi. 8; 1 Thess. i. 5;
Col. i. 29; 1 Cor. ii. 5. It is connected with the Holy Spirit, by whose agency the per-
sonal possession of salvation is brought about, Acts i 8, x. 38, Luke xxiv. 49, Rom. xv.
13, 19, and who for this reason is termed πνεῦμα δυνάμεως, 2 Tim. 1. 7; 1 Pet. iv. 14.
Thus, always according to the contexts, these very determinate ideas are connected with
the word δύναμις (synonyms, ἰσχύς, κράτος, é£ovcia),—ideas which ought not especially
to be excluded from the doxologies ; cf. Rev. vii. 12, xi. 17, xii. 10, xv. 8, xix. 1. The
example was set by the O. T. with the stress it laid on the power of God, ef. Deut. iii. 24 ;
Ps. xxi, 14, Ixxxvi. 8, Ixxxix. 7, cxlvii. 5; Isa. xl. 26, 29,1. 2, ete. Cf. by, pbs, “we ON,
“God and Power are one and the same,” says Fronmiiller in Zeller’s bibl. Worterbuch,
ii. 87. Cf. δυνάστης as used of God, especially in the Apocrypha.

Δυνάστης, 6, possessor of power; in general, of such as are in possession of
authority, who occupy any high position; eg. Herod. ii, 32. 2, γενέσθαι ἀνδρῶν
δυναστέων παῖδας ὑβριστάς. So in Job vi. 23, ix. 22, xv. 20=7"Y; Lev. xix. 15 =
bin ; Ecclus. viii. 1. Then in the LXX. Gen. 1 4, Jer. xxxiv. 19, of the chief officers ;
in the latter passage = 00107, So in Acts viii. 27, δυνάστης Κανδάκης. Cf. Constit.
apost. p. 425, of πρεσβύτεροι καὶ of διάκονοι... δυνάσται ὑπάρχουσι τῆς ἐκκλησίας.
Specially, however, of the independent rulers of larger or smaller territories (rea and
regulus) ; Phavor. δυνάστης" 6 τύραννος καὶ ὁ βασιλεύς ; Luke i. 52 (cf. Ecclus. xii. 5).—
Δυνάστης is used of God in the Apocrypha with the same predilection and emphasis as
that with which God’s power is made prominent in the O. T., eg. in Ecclus. xlvi. 5, 6, 6
ὕψιστος δυνάστης, parallel with ὁ μέγας κύριος; 2 Mace. iii, 24, ὁ τῶν πατέρων κύριος
καὶ πάσης ἐξουσίας δυνάστης ; xii. 15, ὁ μέγας τοῦ κόσμου Suv. ; xv. 23, Suv. τῶν οὐρανῶν ;
xii. 28, xv. 3,29. Τὸ the Pauline ὁ μακάριος καὶ μόνος δυνάστης, ὁ βασιλεὺς τῶν βασι-
λευόντων καὶ κύριος τῶν κυριευόντων, 1 Tim. vi. 15, corresponds 3 Mace. ii, 3, ὁ κτίσας τὰ
πάντα καὶ τῶν ὅλων ἐπικρατῶν δυνάστης ; V. 51, 6 τῆς ἁπάσης δυνάμεως δυνάστης; vi. 39.

Δυναμόω, to strengthen; very rare in profane Greek. LXX. Eccles. x. 10; Dan.
ix. 27 ="23; Ps. lxviii. 29 =my. In the N.T. the passive, to be strengthened, to grow
strong, Col. i. 11, ἐν πάσῃ δυνάμει Suvapodpevos .. . εἰς ὑπομονήν, of moral strengthening ;
ef. Eph. iii. 16 ; Isa. xl. 29-31. Cf. κραταιοῦσθαι.

Ἔνδυναμ ό ὦ, only in biblical and ecclesiastical Greek = to make strong, vigorous;
passive, to be strengthened, to become strong. Macar. Hom. 27, ἐνδυναμωθῆναι ὅλα τὰ μέλη ;
Heb. xi. 34, ἐνεδυναμώθησαν ἀπὸ ἀσθενείας. Cf. Xen. Hell. vi. 4.18, ἐκ τῆς ἀσθενείας
οὔπω ἴσχυεν. In connection with Heb. xi. 34, reference is appropriately made to Samson
and Hezekiah.—Elsewhere only metaphorically, of the spiritual and moral sphere, 2 Tim,

᾿Ενδυναμόω 222 *Eryyvos

iv. 17, ὁ δὲ κύριός μοι παρέστη καὶ ἐνεδυνάμωσέν pe, ἵνα δι’ ἐμοῦ τὸ κήρυγμα πληροφορηθῇ,
as in 1 Tim. i. 12 of equipment with the power necessary to the office of an apostle, see
δύναμις. Cf. Acts ix. 22.—Phil. iv. 13, πάντα ἰσχίω ἐν τῷ ἐνδυναμοῦντί με; ef. Eph.
vi. 10, ἐνδυναμοῦσθε ἐν κυρίῳ «tr, 2 Tim. ii. 1, ἐνδυναμοῦ ἐν τῇ χάριτι, with Isa,
xlv. 24, 2 Sam. xxii. 30.— Rom. iv. 20, ἐνεδυναμώθη τῇ πίστει.

E

"Eyyvos, 6, bail, usually derived from yviov, in the sense, hand ; éyytn, security by
delivery of a pledge ; éyyvos, ov, giving bail ; γυῖον, however, neither originally nor usually
signifies hand, it is “the place in arms and feet where a bending can take place,” and
then signifies in linguistic usage the limbs, arms and feet, in contrast with the head and
body, as also in German the term Glieder (limbs) is used specially of arms and legs ; ἐγγυιόω,
2 Kings iv. 35 = to take in the arms; Hesych. ἐγγυιώσεται᾽ ἐνωγκαλισθήσεται, συμπλα-
κήσεται. Against this derivation tells also the omission of the ὁ in the compounds, though
this is not altogether without example. It seems more correct to trace the word back to
the same stem as ἐγγύς, which see. “Eryyvos is rare both as an adj. and a noun in profane
Greek. Xen. Vect. iv. 20, λαμβάνειν ἐγγύους παρὰ τῶν μισθουμένων. Sometimes in
Plutarch, éyyvov ἐπάγεσθαι; Plut. Mor.'753 D, to find bail for oneself. Also in Aristotle,
Polybius. Usually in the Attic and later writers, ἐγγυητής ; Ken. Cyrop. vi. 2. 39, εἰ δέ
τις χρημάτων προσδεῖσθαι νομίζει εἰς ἐμπολῆν, γνωστῆρες ἐμοὶ προσαγαγὼν καὶ ἐγγυητάς.
Often in Plato, eg. Alcib. i. 134 E, ἀσφαλὴς γὰρ εἶ ἐγγυητής.----' Eyyvos, ἐγγυητής, signifies
the bail who personally answers for any one, either in causa capitis with his life, or
otherwise with his property. Not to be confounded, as may easily be done, with μεσέγ-
yvos, which signifies the mediator between contending parties, eg. μεσέγγυον τὴν μείρακα
καταθέσθαι, Poll. viii. 28; μεσεγγυάω, to bail by a pledge with a third or middle per-
son. Mecéyyvos is synonymous with μεσίτης ; éyyvos is only so far also μεσίτης as in a
secondary sense it signifies the security who appears for anything. (It is worthy
of observation that &yyvos occurs also in a passive sense=bailed, synonymous with
ἀσφαλής, therefore actively of him who holds something to be true, somewhat like the
German Lideshelfer, one associated with another as surety.)

In the N. T. only in Heb. vii. 22, κρείττονος διαθήκης γέγονεν ἔγγυος, which is not
to be referred to the death of Christ, by which He has answered for us (to which éyyvos
might also be applied, cf. Ecclus. xxix. 15, 14, Prov. vi. 1; but then it could not have
been κρείττ. διαθ. éyy., but éyy. ἡμῶν), but to His eternal life through which (not with
which) He is surety for the better covenant (κρείττων διαθήκη), cf. vv. 21, 24, 25.—
"Ε γγυος often occurs in the Apocrypha, eg. 2 Mace. x. 28, of μὲν ἔγγυον ἔχοντες εὐημερίας
καὶ νίκης μετ᾽ ἀρετῆς τὴν ἐπὶ τὸν κύριον καταφυγήν; Ecclus. xxix. 15, χάριτας ἐγγύου μὴ
ἐπιλάθῃ, ἔδωκε γὰρ τὴν ψυχὴν αὐτοῦ ὑπὲρ cod; Ecclus. xxix. 16, ἀγαθὰ ἐγγύου ἀνατρέψει
ἁμαρτωλός. Comp. ἐγγυάομαι τινα, to go security for one; Ecclus. xxix. 18; Prov. vi. 1,

*"Eyyis 223 ᾽Εγγύς

Ἔ γηύς, according to Curtius, akin to ἄγχε, ἀγχοῦ, ἄγχνυμαι, narrow, anguish, egere
= close, near; cf. Ruth iii. 12, ὁ ἀληθῶς ἀγχιστεὺς ἐγώ εἰμι" καὶ γέ ἐστιν ἀγχιστεὺς ἐγγίων
ὑπὲρ ἐμέ. According to Schenkl, on the contrary, akin to the Sanscrit angu, hand, “ ἐγγυ
would correspond as the theme in Greek, and thus ἐγγύθι, at hand, near ; ἐγγύθεν, from
at hand, from close by ; ἐγγύς instead of ἐγγύσι, loc. plur., in the hands, near,’ in which
case éyyvos, bail, might be connected with it; ἐγγύη, secwrity, by handing in a pledge
(Faustpfand, hand-pledge) ; by Schenk], however, as by other lexicographers, associated with
yviov.—(I.) Near, as to time and space, as well absolutely—Matt. xxiv. 32, 33, xxvi. 18,
and often ; Phil. iv. 5, ὁ κύριος ἐγγύς, with reference to time, of the Parousia, while the
same combination more accurately defined in Ps. xxxiv. 19, cxlv. 18, in a local sense—
as with the genitive, ἐγγὺς τοῦ τόπου, πλοίου, etc., Job vi. 19, 23, and often; or with the
dative, Acts ix. 38, xxvii. 8; Ps. xxxiv. 19, cxlv. 18. In the LXX.= yx, Jer. xxxv. 4;
ap, Gen. xix. 20, xlv. 10; Ex. xiii, 10.—(IL) Piguratively, of spiritual relations, eg.
Plato, Rep. vi. 508 OC, ἐγγὺς φαίνονται τυφλῶν = similar. Wisd. vi. 20, ἀφθαρσία δὲ
᾿ ἐγγὺς εἶναι ποιεῖ θεοῦ. With and without γένους, γένει, of kinship, eg. Aeschylus in Plato,
Rep. iii. 391 E, of Ζηνὸς ἐγγύς ; Eurip. Heracl. 37, τοῖσδ᾽ ἐγγὺς ὄντας. Further, ὁ ἐγγυτάτω
γένους, γένει, the nearest of kin, Plato, Demosthenes. Comp. above, Ruth iii. 12; Ex.
xxxii. 27; Lev. xxi. 2; Judith xvi. 4, ὁ, of ἔγγιστα; Job vi. 15, οὗ ἐγγύτατοί μου = n¥,—
Esth. 1, 14, of ἐγγὺς τοῦ βασιλέως, οἱ πρῶτοι παρακαθήμενοι τῷ βασιλεῖ -- 3290 2B 85,
Tt is used in a special sense in Eph. ii. 13, ὑμεῖς of ποτὲ ὄντες μακρὰν ἐγγὺς ἐγενήθητε ἐν
τῷ αἵματι τοῦ Χριστοῦ, ver. 17, ἐλθὼν εὐηγγελίσατο εἰρήνην ὑμῖν τοῖς μακρὰν καὶ εἰρήνην
τοῖς ἐγγύς, to distinguish between Jews and Gentiles according to their contrasted rela-
tions to God and to the blessings of salvation; comp. προσωγωγή, ver. 18, and ἄθεοι ἐν
τῷ κόσμῳ, ver.12. The Pauline expression (not perhaps to be compared with of εἰς
μακράν, Acts ii. 39, which, like Isa. xlix. 1, Pim DMN, LXX. = ἔθνη, denotes locally the
heathen world) needs for its explanation no further conjecture as to usage, and finds none
such in biblical usage in particular. For in Isa. xlix. 1 the peoples are named according
to their local relation to Israel, the peoples and Israel are not distinguished according
to some supposed twofold relationship to some third thing. But Isa. lvii. 19, κτίζων
καρπὸν χειλέων εἰρήνην ἐπ᾽ εἰρήνην τοῖς μακρὰν καὶ τοῖς ἐγγὺς οὖσιν, denotes Pim?
apm, the members of God’s people scattered far and near; cf. Esth. ix. 20, ἐξαπέστειλε
τοῖς ᾿Ιουδαίοις ὅσοι ἦσαν ἐν τῇ ᾿Αρταξέρξου βασιλείᾳ τοῖς ἐγγὺς καὶ τοῖς μακράν, synonymous
with οἱ διεσπαρμένοι ἐν πάσῃ χώρᾳ τῇ ἔξω, ver. 19. The apostle’s expression rather
points to, or rests on, ἃ usage of post-biblical Hebrew with reference to the ἔθνη ; cf.
Bereschith Rabba 39, “ Quicunque gentilem appropinquare facit et proselytum facit, idem
est acst ipsum creasset.” Mid. Sam. 28, “ Tune dixit David, An propter proselytos Deus
hace facit populo suo? Dimit οἱ Deus, Si removes remotos, removebis etiam propinquos.”
Literally and originally at the basis of this designation of the heathen and of proselytes,
there lies simply a reference to their relation to Israel as a national community, not to
Israel as in fellowship with God, since heathen and proselytes, not heathen and Jews, are

"Eyyts 224 ᾿Ἐγείρω

distinguished as far and near, so that we must recur to 319? in the sense of kinship; see
Levy, Chald. Wd. under 3577. Probably not till later was there introduced a reference to
the ritual of sacrifice, cf. Beresch. xxxix. 18, “ Zi tu appropinquans remotos et purificans
eos patri suo coelesti ;” cf. Eph. ii. 13, ἐν τῷ alu. At any rate, however, St. Paul’s expres-
sion differs from the Rabbinical as the juxtaposition of heathen and Jews differs from
that of heathen and proselytes.

The comparative occurs in Xen. and in biblical Greek, Rom. xiii. 11, ἐγγύτερον ἡμῶν
ἡ σωτηρία ἢ ὅτε ἐπιστεύσαμεν. The form ἐγγίων is found only in later Greek and in the

LXX. For the superlative both later Greek and the LXX. have the two forms ἐγγύτατος
and ἔγγιστος.

"Ey (fo, future ἐγγιῶ, for which Cod. B in Jas. iv. 8 has éyylce. Only in later
Greek =to bring near and to come near, in a transitive and intransitive sense, as is often
the case with verbs of motion; see under ἄγω. In biblical Greek, (I.) transitive only in
the LXX., and there but seldom. Isa. v. 8, &ypov πρὸς ἄγρον ἐγγίζοντες ; Gen. xlviii. 10 ;
Ezek. xlii. 13, of ἐγγίζοντες πρὸς κύριον τὰ ἅγια τῶν ἁγίων ; Ecclus. xxxvi. 12, ἐξ αὐτῶν
ἡγίασε καὶ πρὸς αὐτὸν ἤγγισε, answering to PI, of the officiating priests. Usually in
the N. T. only (IL) intransitively = to come near, to approach ; local éyy. τινί, Luke vii. 12,
xv. 1, 25, xxii. 47; Acts x. 9, xxii. 6; eis, Matt. xxi. 1; Mark xi. 1; Luke xviii. 35,
xix. 21, xxiv. 28; πρός τινα, Luke xix. 37; ὅπου, Luke xii. 33. Cf. Phil. ii. 30, μέχρε
θανάτου ἤγγισε, comp. Job xxxiii, 22. Without closer limitation, Matt. xxvi. 46, and
often.—Temporal, ὁ καιρός, Matt. xxi. 34; ὁ χρόνος, Acts vii. 17; ἡ ὥρα, Matt. xxvi. 45;
πάντων τὸ τέλος, 1 Pet. iv. 7; ἡ ἡμέρα, Rom. xiii. 12, here in contrast with νύξ; on the
other hand, in Heb. x. 25, of the Parousia. In the combination ἤγγικεν ἡ Bac. τ. θ., τῶν
ovp., Matt. 111. 2, iv. 17, x. 7; Mark iv. 15; Luke x. 11 (in ver. 9, ἤγγικεν ἐφ᾽ ὑμᾶς ἡ
Bac. τ. θ., comp. Ps. xxvii. 2, ἐν τῷ ἐγγίζειν ἐπ᾽ ἐμὲ κακοῦντας K.7.2., éyy. has reference to
space). Jas. v. 8, ἡ παρουσία τοῦ κυρίου; Luke xxi. 28, ἡ ἀπολύτρωσις ; xxi. 20, ἡ
ἐρήμωσις avrijs.—In the LXX. = wy, ΣῚΡ, Kal, Piel, and Hiphil—Eyyifew τῷ θεῷ, Heb.
vii. 19, Jas. iv. 8 (Matt. xv. 8, Received text), of intercourse with God in prayer, and in
desired and cherished fellowship with Him; cf. προσέρχεσθαι, rpocaywyy. On the other
hand, in Lev. x. 3, ἐν τοῖς ἐγγίξουσίν μοι ἁγιασθήσομαι, of priestly service —TIpoceyyi-
Sew, Mark ii. 4.

Ἔ γ εέρω, future ἐγερῶ, aorist ἤγειρα, to awaken, to wake up. The passive ἐγείρομαι,
auakened, to awake; perf. ἐγήγερμαι (in the classics also second perf. ἐγρήγορα) ; aorist,
ἠγέρθην. The imperative ἔγειρε in an intransitive sense, as in Eur. Jph. A. 624, Aristoph.
Ran. 340, everywhere restored by Tischendorf instead of ἔγειραι, which would (ef.
Fritzsche on Mark ii. 9) be equivalent to excita mihi aliquem; Matt. ix. 5; Mark ii.
9, 11, iii. 3, x. 49; Luke v. 23, 24, vi 8; John v. 8; Acts iii 6; Eph. v. 14; Rev.
xi 1. Elsewhere ἐγείρου, Luke viii. 54; ἐγείρεσθε, Matt. xxvi. 46; Mark xiv, 42.—
(L) It is primarily used of sleepers; to wake them up; passive, to wake up. Hence ἐξ

᾿Εγείρω 225 Συνεγείρω

ὑπνοῦ, Rom. xiii. 11; ἀπὸ τοῦ ὑπνοῦ, Matt. i. 24; and without this addition, in Matt.
viii. 25; Acts xii. 7; Eph. v.14. In the last-mentioned passage, as in Rom. xiii. 11,
figuratively = to become attentive to one’s own dangerous position (Prov. xxiii, 34), and to
the salvation of God delivering therefrom. Vid. ypyyopéw. Similarly in classical Greek
the passive, to be awake, lively, attentive, Xen. Cyrop. i. 4. 20, vii. 5. 20, ods ἡμεῖς καὶ
συμμάχους πρὸς ἑαυτοῖς ἔχοντας καὶ ἐγρηγορότας ἅπαντας καὶ νήφοντας καὶ ἐξωπλισμέ-
vous καὶ συντεταγμένους évixdpev.—Then (11.) of those who are sick, and needing help, to
raise them up, Mark i. 31, ix. 27, cf. Matt. xii. 11. Passive, to recover, to rise from bed,
Matt. viii. 15, ix. 5-7, etc. Especially, however, (IIL) of the dead, who are recalled to
life, or who rise to new life. Conjoined with Cwozroveiy, John v. 21; Rom. viii. 11, cf
Eph. ii. 5, 6. The active, Matt. x. 8 (Rec. text); Acts iii. 15, iv. 10, v. 30, x. 40, xiii.
30, 37, xxvi. 8; Rom. iv. 24, viii, 11, x. 9; 1 Cor. vi. 14; 2 Cor. i. 9, iv. 14; Eph.
i. 20; Col. ii. 12; 1 Thess. i 10; Heb. xi. 19; 1 Pet.i. 21. The passive, to rise again,
with or without ἐκ νεκρῶν, always refers to the resurrection of the body, Matt. xi. 5, xiv. 2,
xvi. 21, xvii. 9, 23, xxvi. 32, xxvii. 52, 63, 64, xxviii. 6, 7; Mark vi. 14, 16, xii. 26,
xiv. 28, xvi. 6, 14; Luke vii. 14, 22, ix. 7, 22, xx. 37, xxiv. 6, 34; John ii. 22, xii. 1,
9, 17, xxi. 14; Rom. iv. 25, vi. 8, 9, vii. 4; 1 Cor. xv. 4, 12-17, 20, 29, 32, 35, 42-44,
52; 2 Cor. v.15; 2 Tim. ii. 8—The usage noted under II. and III. is not found in
profane Greek. Parallels, however, may be found answering to the use (IV.) in John
ii. 19, τὸν ναὸν ἐγείρειν =to erect, to bwild up, eg. τεῖχος, Herodian, viii. 1. 12 ; πύργους,
viii. 2. 12; but, as a general rule, ἀνιστάναι is used, which is a synonym, especially in
following cases. Thus (Ὁ) -- ὉῬΠ, LXX. = ἀνιστάναι, ἐγείρειν ; in the classics = to bring
to pass, to originate, to arouse; passive, to arise, synonymous with γίγνεσθαι, cf. Herod.
vii. 49, ἐγείρεται χειμών ; Xen. Hipp. i. 19, ἢν πόλεμος ἐγείρηται, corresponding to the
foregoing ἢν πόλεμος γίγνηται. In biblical Greek, with a personal object, to call forth,
to cause to appear ; passive = to appear, to come forth. So in Acts xiii. 22, ἤγειρεν αὐτοῖς
tov Δαβὶδ eis βασιλέα, cf. 2 Sam. xviii. 1 ; Judg. ii. 18, ἤγειρε κύριος αὐτοῖς κριτάς ; 1 Sam.
li. 35, ἀναστήσω ἐμαυτῷ ἱερέα πιστόν, Jer. xxix. 15; Deut. xviii. 18—Matt. xxiv. 7,
11, 24; Mark xiii. 8, 22; Matt. xi. 11; Luke vii. 16, xi. 31, xxi. 10; John vii. 52
(Acts xiii. 23, Ree. text); Luke i. 69. On Luke iii. 8, Matt. iii, 9, δύναται ἐκ τῶν λίθων
τούτων ἐγεῖραι τέκνα τῷ ᾿Αβραάμ, cf. Gen. xxxviii. 8, ἀνάστησον σπέρμα τῷ ἀδελφῷ σου.
—On Luke vii. 11, comp. Stier, “ In 0°77, human birth and divine ordainment and bestow-
ment are included.”—-Matt. xxiv. 11, 24, of false prophets, etc., the middle passive = to
make their appearance.-—Cf. ἐξεγείρω, Rom. ix. 17. Lastly, (VI.) the passive denotes in
general, to quit one’s previous position, to rise, to get wp, Rev. xi. 1; John xiv. 31, and often.

“Eyepacs, ἡ, the resuscitation of the dead, Matt. xxvii. 53.—In the classics it cor-
responds with ἐγείρω ; τοῦ θύμου, τῶν τευχῶν, etc.

Συνεγεέρω, to awaken together, both with co-operation and common activity, there-
fore the combination of several subjects, Ex. xxiii. 5, συνεγερεῖς αὐτὸ μετ᾽ αὐτοῦ (al.
2F

Συνεγείρω 226 Ἔθνος
συναρεῖς), and, as in the N. T. always, when several objects are connected, Plut. consol. ad
Apollon, 117 C, πᾶσα πρόφασις ἱκανὴ πρὸς τὸ τὰς λύπας Kal τοὺς θρήνους συνεγείρειν ;
Isa. xiv. 9, συνηγέρθησάν σοι πάντες οἱ γίγαντες οἱ ἄρξαντες τῆς yijs—In the N. T. Eph.
ii. 6,6 θεὸς , ὄντας ἡμᾶς νεκροὺς τοῖς παραπτώμασιν συνεζωοποίησεν τῷ Χριστῷ, χάριτι
ἐστε σεσωσμένοι, καὶ συνήγειρεν καὶ συνεκάθισεν ἐν τοῖς ἐπουρανίοις ἐν Χριστῷ ᾿Ιησοῦ.
The revivification of Christ, His resuscitation to a new life (Rom. vi. 10), involves αὖ the
same time the vivifying anew of those that are His, to wit, delivery from the state into
which they have been brought by sin, which, considered in its entire compass, may be
designated death. Cf. Rom. vi 4-10. And as in the state produced by sin there is an
anticipation of final destruction, so in that of deliverance there is an anticipation of the
end, to wit, resurrection ; cf. Rom. vi. 4-11 with viii. 11, 24. The σὺν in ovveyeipew ex-
presses not merely the similarity of the deliverance, of the divine work of salvation, but
it affirms that it is an effect not specially and newly appearing, but connected with
Christ’s resurrection, taking place and included in it, and also proceeding from it, cf, Rom.
vi. 6, iv. 25,—an effect brought about on God’s part through the medium of baptism,
Rom. vi. 4; on man’s part, by the faith which avails itself of the facts of redemption, 7.
of Christ’s resurrection; Col. ii. 12, ἐν Χριστῷ καὶ συνηγέρθητε διὰ τῆς πίστεως τῆς
ἐνεργείας τοῦ θεοῦ τοῦ ἐγείραντος αὐτὸν ἐκ νεκρῶν ; Col. iii. 1, εἰ οὖν συνηγέρθητε τῷ
Χριστῷ, τὰ ἄνω ξητεῖτε. Considered from another side, συνεγερθῆναι coincides with
δικαιωθῆναι ; cf. Col. ii. 12, 13, with Rom. iv. 25, v. 1.

Γρηγορέω, belonging to biblical Greek, from ἐγρήγορα, to be awakened, to be awake
== to watch, to refrain from sleep, Neh. vii. 3; transferred from the physical to the moral-
religious sphere, cf. Matt. xxvi. 38, 40, 41, it denotes attention (cf. Jer. i. 12, v. 6;
Mark xiii. 34) to God’s revelation, cf. Prov. viii) 34; Isa. xxix. 10; or to the know-
ledge of salvation, 1 Thess. v. 6; a mindfulness of threatening dangers (cf. Prov.
xxiii, 34), which, with conscious earnestness and mind on the alert, keeps from it
all drowsiness and all slackening in the energy of faith and conduct; Matt. xxvi. 40,
ypnyopeite καὶ προσεύχεσθε, ἵνα μὴ εἰσέλθητε εἰς πειρασμόν; Mark xiv. 38; 1 Pet.
v. 8, νήψατε, γρηγορήσατε. ὁ ἀντίδικος ὑμῶν διάβολος, ὡς λέων ὠρυόμενος, περιπατεῖ,
ξητῶν τίνα καταπίῃ (conjoined with νήφειν, further, in 1 Thess. v. 6, cf. Joel i. 6); the
anxiety resulting therefrom to retain possession of salvation, 1 Cor. xvi. 13; Col. iv. 2;
Rev. xvi. 15, μακάριος ὁ γρηγορῶν καὶ τηρῶν τὰ ἱμάτια αὐτοῦ, ἵνα μὴ γυμνὸς περιπατῇ
κιτιλ.; care for the salvation and preservation of others, Acts xx. 313; Rev. iii. 2, 8, In
His eschatological discourses the Lord with this word demands constant watching and
preparation for the decisive day of His παρουσία, Matt. xxiv. 42, 43, xxv. 13; Mark
xiii, 34, 35, 37; Luke xii. 37, 39; ef. ver. 40, γίνεσθε ἕτοιμοι κιτιλ. Once only of life
as opposed to καθεύδειν of death, 1 Thess. ν. 10.— Synonymous with ἀγρυπνεῖν, Mark
xiii, 33; Luke xxi. 36; Eph. vi. 18; Heb. xiii. 17; 2 Cor. vi. 5, xi. 27.

Ἔθνος, τό, host, multitude, people ; probably from ἔθος = the multitude bound together

Ἔθνος 227 Ἔθνος

by like habits, customs, peculiarities, both of animals = herd, swarm; eg. μελισσῶν, Hom.
Il. ii. 87; χοίρων, Od. xiv. 37; and of men, eg. ἑταίρων, γυναικῶν; Acts xvii. 26, πᾶν
ἔθνος ἀνθρώπων ; cf. Pindar, ἔθνος βροτόν. Then, however, more definitely (I.) people,
tribe, with reference to their natural connection generally with each other, less with
regard to the separation arising from descent, language, constitution, Xen. Anad. i. 8. 9,
πάντες κατὰ ἔθνη. So in the N. T. Matt. xxi. 43, xxiv. 7; Luke xxi. 25, xxii. 25; Matt.
xx. 25; Mark xiii. 8; Luke xxi. 10; Acts ii. 5, iv. 25, 27, vii. 7, viii. 9, x. 35, xiii. 19.
Especially in Revelation along with λαός, γλῶσσα, φυλή, ν. 9, vii. 9, x. 11, xi. 9, xiii. 7,
xiv. 6, xvii. 15; 1 Pet. ii. 9. Also of the Jewish people, Luke vii. 5, xxiii. 2; Acts
x. 22, xxiv. 3,10, 17, xxvi. 4, xxviii. 19; John xi. 48, 51, 52, xviii. 35; ef. John xi. 50,
συμφέρει ἡμῖν ἵνα εἷς ἄνθρωπος ἀποθάνῃ ὑπὲρ τοῦ λαοῦ καὶ μὴ ὅλον τὸ ἔθνος ἀπόληται.
Elsewhere the word λαός is used of Israel, see (IL).

(IL) It is a peculiarity of N. T., and indeed of biblical usage generally, to understand
by τὰ ἔθνη, πάντα τὰ ἔθνη, the peoples who are not of Israel, in antithesis with viol ᾿Ισραήλ,
᾿Ιουδαῖοι, Acts ix. 15, xiv. 2, 5, xxi. 11, 21, xxvi. 20; Rom. ii. 24, iii, 29, ix. 24, 30,
31, xi. 25; 1 Cor. 1. 23; Gal. ἢ. 15; οἱ ἐκ περιτομῆς, Acts x. 45; περιτομή, Gal. 11. 9
(cf. Eph. ii. 11); γένος, 2 Cor. xi. 26, parallel with of κατάλοιποι τῶν ἀνθρώπων, Acts
xv. 17. In this sense the word corresponds to the Hebrew ‘3 (LXX. sometimes = λαός,
eg. Josh, iii, 17, iv. 1), and this likewise signifies primarily nothing but a connected host,
multitude ; eg. used also of animals in Joel i. 6; Zeph. ii. 14. It is used in a general
way of Israel, as of other distinct nations, when no special declaration is to be made, Deut,
xxxil. 28; Gen. xii. 2, xxxv. 11; Isa.i. 4; Zeph. ii. 9; ef. John xi. 50; whereas else-
where, when the peculiar and appointed position of the people is in question, the word OY,
Aads, is employed ; compare Ex. xxxiii. 13, 739 “an YoY. Further, cf. ver. 16. Cf Deut.
xxxii. 21, DD'>N 52) 23 DY-N>a OMX, where the LXX. in both cases improperly use
ἔθνος (cf. Rom. x. 19); 2 Sam. vii. 23, IND INN 9 Oba THY? Ἢ, τίς ὡς ὁ λαός σου
ἸΙσραὴλ ἔθνος ἄλλο ἐν τῇ γῇ; Deut. xxxii. 43, εὐφράνθητε ἔθνη μετὰ τοῦ λαοῦ αὐτοῦ ;
xxvi. 18,19; Num. xiv. 156. Cf. Acts xv. 14, ὁ θεὸς ἐπεσκέψατο λαβεῖν ἐξ ἐθνῶν λαὸν
τῷ ὀνόματι αὐτοῦ. We never find mm 3 used for may py (vid. Fiirst, Worterb.) except
in Zeph. ii. 9. In the later books we first find o%3, o¥an->2, without further addition
(ef. Acts vii. 45, xiii. 19; Josh. xxiii. 12, 13), applied to non-Israelitish nations; first in
1 Sam. viii. 5, 20, then in 2 Kings xviii. 33, xix.17; 1 Chron. xiv. 17, xvi.35; 2 Chron.
xxxii. 23, xxxvi. 14; Neh. v. 17; Ps. lxxix. 10, evi. 47, and other places; cf. also
Esdr. v. 69, viii. 89, συνῳκίσαμεν γυναῖκας ἀλλογενεῖς ἐκ τῶν ἐθνῶν τῆς γῆς ; Esdr. vii. 13,
τὰ βδελύγματα τῶν ἐθνῶν τῆς γῆς; viii. 84, ἡ ἀκαθαρσία τῶν ἐ. τ. γι; Wisd. xiv. 11,
xv. 15, εἴδωλα τῶν ἐθν.; Matt. iv. 15.

So also ἔθνη in the N. T. Ta ἔθνη are the peoples outside of Israel—the totality of
the nations, which, being left to themselves (Acts xiv. 16), stand outside the connection
with the God of salvation, who is Israel’s God; Acts xxviii. 28, τοῖς ἔθνεσιν ἀπεστάλη
τοῦτο τὸ σωτήριον τοῦ θεοῦ" αὐτοὶ καὶ ἀκούσονται; Eph. ii. 11, 12, ἀπηλλοτριωμένοι τῆς

Ἔθνος 228 ᾿Εθνικός

πολιτείας τοῦ ᾿Ισραήλ, καὶ ξένοι τῶν διαθηκῶν τῆς ἐπαγγελίας ; Rom. xi. 11,12; Gal.
iii. 8, 14; 1 Thess. iv. 5; Eph. iii. 6; Matt. xii 21. Outside the sphere of divine
revelation, and not, or not yet embraced by the divine ἐκλογή, but rather left to them-
selves and to their own will, they stand in moral antagonism to the divine order of life ;
Eph. iv. 17; 1 Pet. iv. 3,4; 1 Cor. x. 20, xii 2; Matt. vi 32; Luke xii. 30; cf. Matt.
xviii. 17, ἄθεοι ἐν τῷ κόσμῳ, in the double sense of this expression, Eph. iv. 12, they are
not in possession of the revealed law, Rom. ii. 14, ef. ix. 30; nor are they bound to the
rules and laws of Israelitish life, Gal. ii. 12, 14, 15. It is this moral-religious lack
that renders so significant the emphasis laid on the ὑπακοὴ πίστεως on the part of the
ἔθνη, Rom. i. 5, xv. 18, xvi. 26.

With the designation of the non-Israelitish nations as ἔθνη is thus connected the
idea of their moral-religious position in relation to the plan of salvation; cf. Matt. xx.
19; Mark x. 33; Luke xviii. 32, xxi. 24, Acts xxi. 11. Inasmuch as they are out
of connection with the people in whose midst the saving plans of God are executed,
the circumstance that they are taken into consideration in the N. T. revelation of
redemption is an important feature of the N.T.; cf. Matt. x. 5, εἰς ὁδὸν ἐθνῶν μὴ εἰσέλθητε,
with ver. 18, xii. 18, 21, xxiv. 14, xxviii. 19; Mark xi. 17, xiii. 10; Luke xxiv. 47;
Acts xiii. 46, xviii. 6, xxii. 21, xxviii. 28; 1 Tim. iii. 16; 2 Tim. iv. 17; 1 Thess,
ii. 16. With reference to this Paul calls himself διδάσκαλος ἐθνῶν, 1 Tim. ii. 7; 2 Tim.
i. 11; cf. Rom, xi. 13, ἐθνῶν ἀπόστολος ; Eph. 111. 8; Gal. 1. 16, ii. 2,8. As their
relation and conduct with reference to the N. Τὶ redemption is opposed to the former
state of things—Acts x. 45, xi. 18, xiii. 47, 48; Luke ii, 32; Acts xiv. 27, xv. 12,
xxi. 19,—xi. 1, xv. 3, 7, xxi. 25, Rom, i. 5,—the difference hitherto existing comes
to an end, Acts xv. 9, Eph. iii. 6, τὰ ἔθνη συγκληρονόμα καὶ σύσσωμα x«.7.X,, ii. 11, 12,
and the expression has at last only an Historical value as a designation of the non-
Israelitish nations, which, as such, were formerly without God and without salvation, Acts
xv. 23, ἀδελφοὶ οἱ ἐξ ἐθνῶν ; Rom. xvi. 4, ai ἐκκλησίαι τῶν é.; Rom. xi. 13, ὑμῖν yap λέγω
τοῖς ἔθνεσιν; xv. 16, 26; Gal. ii, 12,14; Eph. iii. 1, ὑπὲρ ὑμῶν τῶν ἐθνῶν, cf. with ii. 11,
ὑμεῖς πότε τὰ ἔθνη x.7.A.—Elsewhere in Rom. i. 13, iv. 17, 18, xv. 9-12, 16. The
change in the idea connected with the word, or rather the force of this representation,
according to which ἔθνη denotes those who are not within the range of the divine ἐκλογή,
goes so far that at last, on the ground indeed of the contrast with the N. T. church,

(III.) Stress is laid on the religious-moral aspect of the word alone, and ἔθνη denotes
the heathen, in opposition to the N. T. or Christian church; 1 Cor. v. 1, ἀκούεται ἐν ὑμῖν
πορνεία... ἥτις οὐδὲ ἐν τοῖς ἔθνεσιν; x. 20, xii. 2, ἔθνη ἦτε; 1 Thess. iv. 5; 1 Pet.
ii, 12; 3 John 7.—Whether in Revelation ἔθνη is opposed to Israel, or, as it appears to
me, to the N. T. redeemed church, must be left to commentators to decide; Rev. ii. 26,
xi. 2, 18, xii. 5, xiv. 8, xv, 3, 4, xvi. 19, xviii. 3, 23, xix. 5, xx. 3, 8, xxi. 24, 26, xxii. 2,

Ἔθνιεκός, peculiar to later Greek = popular. In the N.T. it answers to the biblical

ἜἘθνικός 299 ΕΙ4Ω

idea of évy=heathenish, that which appertains to those who are unconnected with
the people and God of salvation; Matt. xviii. 17, ἐὰν δὲ καὶ τῆς ἐκκλησίας παρακούσῃ,
ἔστω σοι ὥσπερ ὁ ἐθνικὸς καὶ ὁ τελώνης ; Matt. v. 47, vi. 7 (cf. 1 Kings xviii. 26-29) ;
3 John 7 derived from ἔθνος, No. III. The adv. ἐθνικῶς ζῆν to live in a non-Israelitish
manner, not bound to the Israelitish mode of life, Gal. ii, 14, vid. ἔθνος, No. II—Not in
the LXX.

EIAQ, obsolete root (Lat. video ; German, wissen ; Low German, witen, weten) of εἶδον
and οἶδα = to perceive, to become aware of ; εἴδομαι, to appear ; with the dative, to be like.

(10 Eiéov forms the 2d aor. of ὁράω, to see. Noteworthy in biblical Greek are the
combinations ἐδεῖν θάνατον, Luke ii. 26; Heb. xi. 5, cf. Ps. Ixxxix. 49; διαφθοράν, Acts
ii, 27, 31, xiii. 35-37; cf. Ps.xvi.10; πένθος, Rev. xviii. 7, cf. Eccles. vi. 6, ἀγαθωσύνην ;
1 Pet. iii. 10, ἡμέρας ἀγαθάς, cf. Ps. xxxiv. 13; Luke xvii. 22, ἡμέρας τοῦ υἱοῦ τοῦ
ἀνθρώπου, cf. John viii. 56; John iii. 3, τὴν Bac. τ. 8. These are not indeed entirely
foreign to classical Greek, cf. Soph. Oed. R. 831, μὴ δῆτα... . ἴδοιμε ταύτην ἡμέραν = to see
the day, but still are more closely allied to the Hebrew m7 with similar objects, eg. Jer.
v. 11, μάχαιραν καὶ λιμὸν οὐκ ὀψόμεθα, Ps. Ixxxix. 49, Eccles. vi. 6, Isa, xxx. 30, and
are not to be explained otherwise than, eg., in John xi. 40, ἐὰν πιστεύσῃς ὄψῃ τὴν δόξαν
τοῦ θεοῦ; Isa. xl. 5, ὀφθήσεται ἡ δόξα κύριου, καὶ ὄψεται πᾶσα σὰρξ τὸ σωτήριον τοῦ
θεοῦ, ὅτι κύριος ἐλάλησε; Jer. xxxiii. 24; Isa. xliv. 16; Deut. xxxii. 29; Eccles. viii. 16.
All these expressions have the general meaning—-to be specified by the context—to become
aware of, to perceive (cf. nx along with yr, 1 Sam. xxiv. 12); the object presents itself
to and for the subject ; cf. Prov. xxvii, 12, WAD) NY] AS Oy, “ the prudent man perceiveth
the misfortune and hideth himself.” Accordingly, ¢.g., θάνατον ἰδεῖν as the general differs
from the more intensive γεύεσθαι θανάτου, John viii. 52; Heb. iii. 9 (οἵ, both conjoined
in Ps. xxxiv. 9). 1 Pet. iii. 10, ἡμέρας ἀγαθὰς ἰδεῖν (cf. Ps. xxxiv. 13), would then be,
“to perceive good days,” equivalent to “experience good days;” whilst John viii. 56,
ABpadp ἠγαλλιάσατο ἵνα ἴδῃ τὴν ἡμέραν τὴν ἐμὴν καὶ εἶδεν καὶ ἐχάρη, cf. vv. 57,58, must
be taken in the more general sense, inasmuch as the words καὶ εἶδεν can scarcely refer
to anything but prophetical, or perhaps better, proleptic vision, Matt. xiii. 17; Heb.
xi. 13, ἀπέθανον οὗτοι πάντες μὴ λαβόντες τὰς ἐπαγγελίας, ἀλλὰ πόῤῥωθεν αὐτὰς ἰδόντες
καὶ ἀσπασάμενοι κ.τ.λ., cf. ver. 19; vid. under παραβολή. Accordingly John iii. 3, ἐδεῖν
τὴν Bao τ. θ., in relation to ver. 5, εἰσελθεῖν eis τὴν B., is very suitably the more general
expression, corresponding to the like general expression ἄνωθεν γεννηθῆναι; whereas in
ver. 5 we have the more special form γεννηθ. ἐξ ὕδατος καὶ πνεύματος. In ver. 3, every,
even the remotest, participation in God’s kingdom is excluded, while in ver. 5 full and
entire participation is expressed.

(IL.) Οἶδα, infinitive εἰδέναι, pluperfect ἤδειν, strictly =to have perceived ; hence, to
have knowledge of, to know, to be acquainted with. So far as the word here comes under
consideration, the usage of the N. T. presents few peculiarities. Between it and its

EI4N 230 Εἶδος

synonym γινώσκειν there is merely the difference that the latter implies an active relation,
to wit, a self-reference of the knower to the object of his knowledge; whereas in the
case of εἰδέναι, the object has simply come within the sphere of perception, within the
knower's circle of vision. Where εἰδέναι is employed, therefore, a relation of the object
to the subject is in question, and the emphatic οὐκ olda ὑμᾶς in Matt. xxv. 12 denotes,
you stand in no relation to me; whereas the words used in vii. 23, οὐδέποτε ἔγνων ὑμᾶς,
ef. vv. 21, 22=T have never been in connection with you; cf. Rom. vii. 7, τὴν ἐπιθυμίαν
οὐκ ἤδειν, with 2 Cor. v. 21, τὸν μὴ γνόντα ἁμαρτίαν. So also cf. εἰδέναι τὸν θεόν, 2 Thess.
i. 8, 1 Thess. iv. 5, Tit. i 6, with γνῶναι τὸν θεόν, Rom. i. 21. (In the classics, εἰδέναι
denotes mediate knowledge, eg from hearsay.) This distinction, however, is set aside,
and εἰδέναι is used like γινώσκειν ; cf. 1 Thess. v. 12, εἰδέναι τοὺς κοπιῶντας ἐν ὑμῖν, as
also Gen. xxxix. 6, οὐκ ἤδει τῶν καθ᾽ αὑτὸν οὐδὲν πλὴν τοῦ ἄρτου οὗ ἤσθιεν αὐτός, with
Heb. xiii. 28, γινώσκετε τὸν ἀδελφὸν Τιμόθεον. Εἰδέναι perhaps = not to forget, γινώσκειν
=to notice—Both are included in εἰδέναι, both ἑωρακέναι and ἐγνωκέναι; cf. 1 John iii. 6
with Tit. i. 6, John vii. 28, 29, viii, 55, xv. 21; Heb. viii. 11, od μὴ διδάξωσιν ἕκαστος
τὸν ἀδελφὸν αὐτοῦ λέγων Γνῶθι τὸν κύριον, ὅτι πάντες εἰδήσουσίν με.

Εἶδος, τό, derived from εἴδεσθαι, to appear = appearance, form, usually of the human
form, yet also of beasts, etc., and indeed both formally the form of a thing, externa rei
species, and materially or concretely an appearance which presents itself. The latter in
classical Greek only in the sense kind, species, over against yévos. It denotes generally
the totality of the appearance as distinguished from its special features, such as μέγεθος,
etc., eg. Herod. viii, 113. Synonyms, μορφή, σχῆμα. Though it may frequently be
interchanged with μορφή, it distinguishes itself eventually from it as the appearance
which represents itself or something, from the form which something has or assumes,
so that it is frequently conjoined with μορφή fully to express the conception = kind
and form; cf. Plato, Rep. ii. 380, ἀλλάττειν τὸ αὑτοῦ εἶδος εἰς πολλὰς μορφάς ; Phaedr.
246 B, ἡ ψυχὴ πᾶσα παντὸς ἐπιμελεῖται τοῦ ἀψύχου, πάντα τε οὐρανὸν περιπολεῖ,
ἄλλοτε ἐν ἄλλοις εἴδεσιν γυγνομένη, where εἶδος scarcely could have been exchanged
with μορφή. Compare also Plutarch, Mor. 1018 Ο, σωματικῆς οὐσίας καὶ νοητῆς, ὧν
ἡ μὲν ὕλην καὶ ὑποκείμενον, ἡ δὲ μορφὴν καὶ εἶδος τῷ γενομένῳ παρέσχε. As μορφή
denotes the form of the appearance, εἶδος is the appearance as ἃ whole. Accordingly
γένος and μορφή seldom stand together; usually it is γένος and εἶδος, as genus and
species. Aristot. Metaph. x. 1, τὰ γένη εἰς εἴδη πλείω καὶ διαφέροντα διαιρεῖται. Cf.
Physiogn. 5, διαιρετέον τὸ τῶν ζώων γένος εἰς δύο μορφάς, εἰς ἄῤῥεν καὶ θῆλυ, προσάπτοντα
τὸ πρέπον ἑκατέρᾳ μορφῇ, where μορφή is manifestly equivalent to form of appearance,
while εἶδος could hardly be applied. Mop¢7 and εἶδος in the same sense also stand over
against the ὕλη and the ὑποκείμενον ; μορφή, however, much more seldom.

(1) Relatively, appearance, face, or form of a thing, externa rei species; Luke iii. 22,
σωματικῷ εἴδει ; Luke ix. 21, ἐγένετο τὸ εἶδος τοῦ προσώπου ἕτερον (Cod. D, ἡ ἐδέα, οἱ,

Εἶδος 231 Εἶδος

Matt. xxviii. 3, ἡ εἰδέα) ; John v. 87, οὔτε φωνὴν αὐτοῦ ἀκηκόατε πώποτε, οὔτε εἶδος αὐτοῦ
ἑωράκατε (εἴ. Num. xii. 8 ; Ex. xxiv. 17) ; Ecclus. xliii. 1, εἶδος οὐρανοῦ ; Gen. xli. 2, 3, 4,
καλαὶ τῷ εἴδει, Ex, xxiv. 17, τὸ εἶδος τῆς δόξης κυρίου doe πῦρ; Ezek. 1. 16; Num.
xii 17=7870; Gen. xxix. 17, xxxix. 6, xli. 18, 19 = 8h, synonymous with dyus.—
(IL) Absolutely, the appearance which presents itself, that which appears, eg. of an image
or picture, as in Wisd. xv. 4, σκιαγράφων πόνος ἄκαρπος, εἶδος σπιλωθὲν χρώμασι διηλ-
λαγμένος ; cf. ver. 5, νεκρᾶς εἰκόνος εἶδος ἄπνουν. So Ex. xxvi. 30, ἀναστήσεις τὴν σκηνὴν
κατὰ τὸ εἶδος τὸ δεδευγμένον cor ἐν τῷ ὄρει = OSI, Cf. Xen. Mem. iii. 10. 8, δεῖ τὸν
ἀνδριαντοποιὸν τὰ τῆς ψυχῆς ἔργα τῷ εἴδει προσεικάξειν. Hence of the self-manifestation
of God before Moses, Num. xii. 8, στόμα κατὰ στόμα λαλήσω αὐτῷ, ἐν εἴδει καὶ οὐ δι᾿
αἰνυγμάτων, καὶ τὴν δόξαν κυρίου εἶδε. It is also a distinct conception, the import of
which need not be defined by other references in 2 Cor. v. 7, διὰ πίστεως yap περυπατοῦ-
μεν, ov διὰ εἴδους. But the signification externa rerum species, the outward form of things,
ae. of the things by which we are surrounded (Tittmann, Lipsius), is an unfortunate
extension of the formal signification externa rei species, in no way justified by linguistic
usage, If διὰ πίστεως περιπατεῖν is =to walk by faith, so that faith is the way and
manner of the walk (comp. ii. 4; Rom. ii. 27, viii. 25), then διὰ εἴδους is = to walk in
appearance, in form, so that what appears lends to the walk its distinctiveness. The
question now occurs, Does διὰ εἴδους περιπατοῦμεν refer back to ἐνδημοῦντες ἐν τῷ σώματι,
or to ἐκδημοῦμεν ἀπὸ τοῦ κυρίου, ver. 62 In the first case, the apostle would appeal to
the fact that our walk is not moulded as to its character by appearance, but by faith—a
thought which, awkward as the expression would be, might nevertheless be appropriate
as the basis of the θαῤῥεῖν πάντοτε, and practically expressed might run thus, we walk in
faith, and regard not what is in sight; cf. Rom. iv. 19, μὴ ἀσθενήσας τῇ πίστει οὐ κατε-
νόησεν τὸ ἑαυτοῦ σῶμα νενεκρωμένον ; but it would be inappropriate as the basis of
θαῤῥοῦντες οὖν πάντοτε καὶ εἰδότες x.7.X. As the basis of this twofold statement, the
apostle appeals to the fact that it is not appearance, but faith, which moulds our walk;
and in connection with the preceding statement, ὅτε ἐνδημοῦντες ἐν τῷ σώματι ἐκδημοῦ-
σιν ἀπὸ τοῦ κυρίου, this has a reference to the futwre, which is the subject treated of in
this paragraph, and the expression may be compared with 1 John iii. 2, οὔπω ἐφανερώθη
τί ἐσόμεθα ; Col. iii. 4, ὅταν ὁ Χριστὸς φανερωθῇ, ἡ ζωὴ ὑμῶν, τότε καὶ ὑμεῖς σὺν αὐτῷ
φανερωθήσεσθε ἐν δόξῃ. We might express it by the participles, πιστεύοντες γὰρ περι-
πατοῦμεν, οὐκ εἰδόμενοι, cf. Hom. 171. ν. 402. Akin to this use is εἶδος in Ecclus. xxiii. 16
and xxv. 2 ;—xxiii. 16, δύο εἴδη πληθύνουσιν ἁμαρτίας, καὶ τὸ τρίτον ἐπάξει ὀργήν ; xxv. 2,
τρία δὲ εἴδη ἐμίσησεν ἡ ψυχή μου -- something which appears, thing, then = species, over
against γένος. It is questionable whether in 1 Thess. ν. 22, ἀπὸ παντὸς εἴδους πονηροῦ
ἀπέχεσθε, we are to take πονηροῦ as an adjective qualifying εἴδους, or as a genitive de-
pendent upon it, as in Plato, Rep. ii. 357 OC, τρίτον εἶδος ἀγαθοῦ ; Joseph. Antt. x. 3. 1,
πᾶν εἶδος πονηρίας. The first would be sufficiently warranted by a comparison of Ecclua,
xxiii, 16, xxy. 2, and recommends itself as the simpler.

SwEIAN 232 SwEIAN

Συν 14, from which (1.) συνεῖδον, 2d aor. of συνοράω, to look at, to see into, to
understand, Acts xii. 12, xiv. 6.

(IL) Σύνοιδα, to know together with, to know what others know or do, intend to do, or
have done. Soph. Antt. 266, ἦμεν δ᾽ ἕτοιμοι... θεοὺς ὁρκωμοτεῖν τὸ μήτε δρᾶσαι μήτε τῷ
ξυνειδέναι τὸ πρῶγμα βουλεύσαντι μήτ᾽ εἰργασμένῳ So in Acts v. 2, συνειδυίας καὶ τῆς
γυναικός ; Xen. Mem. ii. 7. 1, ἐρῶ δὲ καὶ ἐν τούτοις ἃ σύνοιδα αὐτῷ, “I will say in reference
to this what together with him I have experienced, and what I have heard from him.”
Cf. Vilmar, Apol. Moral. i. 67. It is used especially of those who are jointly guilty, and
of witnesses ; cf. Xen. Hell. iii. 3. 6, ἐρωτώντων δὲ τῶν ἐφόρων πόσους φαίη καὶ τοὺς ξυνει-
δότας τὴν πρᾶξιν εἶναι, λέγειν καὶ περὶ τούτου ἔφη αὐτὸν ὡς σφίσι μὲν τοῖς προστατεύου-
σιν οὐ πάνυ πολλοί, ἀξιόπιστοι δὲ συνειδεῖεν. ΟΥ̓ partners in guilt, in the same place,
§ 10, where οἱ ξυνειδότες are parallel with οἱ ξυμπράττοντες. ---- Hence συνειδέναι is
equal to, to be witness, be able to testify, eg. Plat. Conv. 193 E, εἰ μὴ ξυνήδειν Σωκράτει τε
καὶ ᾿Αγάθωνι δεινοῖς οὖσι περὶ τὰ épwtixd.—Most common and most distinctly defined
is the combination συνειδέναι ἑαυτῷ -- to be conscious of to oneself, to be one’s own witness
(ow ...), eg. Xen. Hell. ji. 3. 12, ὅσοι ξυνήδεσαν ἑαυτοῖς μὴ ὄντες τοιοῦτοι (sc, ἀπὸ
συκοφαντίας ζῶντες) ; Cyrop. iii. 1.11, σύνοιδεν ἑαυτῷ ἐλευθερίας μὲν ἐπιθυμήσας ; iii
3. 88, εἰκότως ἂν ἤδη ἑαυτῷ συνειδείη τελέως ἀγαθὸς ἀνὴρ ὦν. Plat. Phaedr. 235 C,
ξυνειδὼς ἐμαυτῷ ἀμαθίαν; Rep. i. 331 A, τῷ μηδὲν ἑαυτῷ ἄδικον ξυνειδότι. Tho Pauline
οὐδὲν γὰρ ἐμαυτῷ σύνοιδα, 1 Cor. iv. 4, where συνειδέναι ἑαυτῷ is equal to be compelled to
testify against oneself, always requires in profane Greek an addition such as κακόν, ἄδικον,
πονηρόν, ἄτοπον, etc.; cf. Lexica; Job xxvii. 6, οὐ yap σύνοιδα ἐμαυτῷ ἄτοπα πράξας.
On the other hand, cf. Horace’s nil conscire sibi, nulla pallescere culpa.

The neuter participle τὸ evvesdds—which we notice here because of the συνείδησις
which succeeds—denotes the subject's own consciousness, in which he bears witness to him-
self, and appears as his own witness ; whilst ὁ συνειδώς denotes the witness or the partner
in guilt. In the first instance, the subject-matter of the self-testimony was added in the
genitive; its nature was indicated by an adjective; eg. Plut. Mor. 84 D, ἅμα τῷ συνειδότι
τοῦ ἐνδεοῦς δακνόμενος, ---“ embittered in the consciousness of his own lack,” in that he is
compelled to confess his lack to himself. Pausan. vii. 10. 10, ὑπὸ συνειδότος ἐπιφρησιά-
ero ἀγαθοῦ. Then without additional word, in a good sense=the good testimony of one’s
own consciousness, Plut. Mor. 85 Ο, ἔχει τινὰ τοῦ συνειδότος éxBeBaiwow. The opposite
in 556 A, ἡ ψυχὴ ἀναπολεῖ ἐν αὐτῇ καὶ διαλογίζεται πῶς ἂν ἐκβᾶσα τῆς μνήμη; τῶν
ἀδικημάτων, καὶ τὸ συνειδὸς ἐξ ἑαυτῆς ἐκβαλοῦσα καὶ καθαρὰ γενομένη βίον ἄλλον εξ ἀρχῆς
βιώσειεν = consciousness bearing witness to ἀδικήματα, the unfavourable testimony of one’s
own consciousness. It is not yet an abiding consciousness, whose nature it is to be a
self-testimony of the subject, as in the ecclesiastical writers, who use τὸ συνειδός and ἡ
συνείδησις interchangeably, but a consciousness arising out of the behaviour for the time
being and qualified thereby, not restricted to that which falls chiefly within the domain of
conscience ; cf. above, Plut. Mor. 84 D. Philo also applies it to the consciousness testi-

ti ......

SwEI4N 233 Συνείδησις

fying of guilt, guilt-consciousness ; 4.5. de victim. coxxxvii. 42, αὐτὸς ἑαυτοῦ γένηται κατή-
γορος, ἔνδον ὑπὸ τοῦ συνειδότος ἐλεγχόμενος ; de Legg. spec. ii. 336. 27, ἔοικε δὲ πῶς καὶ
αὐτὸς ἑαυτοῦ κατηγορεῖν, ὑπὸ τοῦ συνειδότος ἐλεγχόμενος ; ibid. 842, ὁ δὲ κλέπτης ὑπὸ τοῦ
συνειδότος ἐλεγχόμενος ἀρνεῖται καὶ ψεύδεται.

Συνείδησιες, ews, ἡ, not to be derived from συνειδέναι τινί, but from συνειδέναι
ἑαυτῷ, “ to be one’s own witness,” = one’s own consciousness coming forward as witness ;
in Dion. Hal., Diod., Lucian, Stobaeus, primarily in the same sense as τὸ cuvevdds, denoting
8. consciousness arising out of and qualified by the conduct, or a consciousness estimating
the conduct, eg. Diod. iv. 65, διὰ τὴν συνείδησιν τοῦ μύσους εἰς μανίαν περιέστη ; comp.
Plut. Popl. 4, ἐλαυνόμενος τῷ συνειδότι τοῦ πράγματος ; Lucian, Amor. 49, οὐδεμίας
ἀπρεποῦς συνειδήσεως παροικούσης. Next, however, it denotes an abiding consciousness,
whose nature it is to bear witness to the subject regarding his own conduct, and that, too,
in a moral sense, eg. Dion. Hal. vi. 825. 15, κράτιστον δὲ πάντων τὸ μηδὲν ἑκουσίως
ψεύδεσθαι μηδὲ μιαίνειν τὴν αὐτοῦ συνείδησιν ; cf. Tit. i. 15. So also in Stobaeus, Flori,
ὀρθὴ, ἀγαθὴ συνείδησις = μηδὲν ἑαυτῷ ἄτοπον, ἀδίκημα συνειδέναι (in sayings of Socrates
and others). They are the beginnings of our idea of “ conscience,” though approaching,
but not yet embracing, its full force. Not only in Wisd. xvii. 10, πονηρία... συνεχομένη
τῇ συνειδήσει (where we shall unhesitatingly translate “conscience ἢ), but also in Eccles.
x. 20, the Hebrew 379, “ thought,” is rendered by συνείδησις, καί ye ἐν συνειδήσει cov
βασιλέα μὴ καταράσῃ (a curse which does not pass into expression, which is known only to
the individual himself, and which can only be testified to him by his own consciousness),
Cf. Diog. Laert. vii. 8, ἡ αὑτοῦ σύστασις καὶ ἡ ταύτης συνείδησις = self-consciousness,
Here the word occurs for the first time, and just contemporary with Eccles. x. 20. See
R. Hofmann, Die Lehre von dem Gewissen. Comp. Job ix. 21, εἴτε yap ἠσέβησα, οὐκ οἶδα
τῇ ψυχῇ; 2 Sam. xviii. 13, καὶ πῶς ποιήσω ἐν τῇ Ψυχῇ μου ἄδικον ; Josh. xiv. 7, ἀπεκρίθην
αὐτῷ λόγον κατὰ τὸν νοῦν αὐτοῦ, Hebrew, ΞΕ Χ) Wws2. The comparison of another
expression, however, shows that there was connected with it the presentiment of an
obligation bearing witness to itself in the consciousness. This is the synonym σύνεσις,
which, though generally preceding action,—cf. Dem. τῇ συνέσει δοκιμάζεται τί πρακτέον
ἐστί, Aristot. Eth. vi. 10, 11, according to whom σύνεσις is used περὶ dv ἀπορήσειεν ἄν
τις καὶ βουλεύσαιτο, to be distinguished as κριτική from φρόνησις, which is ἐπιτακτική, -
is also the consciousness which follows action, not merely testifying to the fact, but also
estimating its worth (discernment), Eur. Or. 390, τί χρῆμα πάσχεις ; τίς σ᾽ ἀπόλλυσιν
νόσος ; ἡ ξύνεσις" ὅτι σύνοιδα δείν᾽ εἰργασμένος ; Polyb, xviii. 26. 13, οὐδεὶς οὕτως οὔτε
μάρτυς ἐστὶ φοβερὸς οὔτε κατήγορος δεινὸς ὡς ἡ σύνεσις ἡ ἐγκ ατοικοῦσα ταῖς ἑκάσ-
τῶν ψυχαῖς; Herodian, iv. 7. 1, ὑπὸ τῆς τῶν ἔργων συνέσεως ἐλαυνόμενος ; cf. supra,
Plat. Popl. 4. Elsewhere we find attributed to μνήμη what is here ascribed to σύνεσις.
Thus Plato says, Legg. ix. 865 D, the spirit of the murdered pursuing the murderer,
has a ξύμμαχος in the murderer's μνήμη. In συνείδησις a suitable word was found to

2G

Συνείδησις 284 Συνείδησις

express the consciousness man has of his behaviour (μνήμη), and his insight into its rela-
tion to moral obligation (σύνεσις), in the form in which it manifests itself—as it makes
him a witness against himself (μάρτυς, κατήγορος, ξύμμαχος). Cf. Epict. Fragm. 97, ed.
Schweigh., παῖδας μὲν ὄντας ἡμᾶς οἱ γονεῖς παιδαγωγῷ παρέδοσαν ἐπεβλέποντι πανταχοῦ
πρὸς τὸ μὴ βλάπτεσθαι" ἄνδρας δὲ γενομένους ὁ θεὸς ππαραδίδωσι τῇ ἐμφύτῳ συνειδήσει
φυλάττειν" ταύτης οὖν τῆς φυλακῆς μηδαμῶς καταφρονητέον" ἐπεὶ καὶ τῷ θεῷ ἀπάρεστοι
καὶ τῷ ἰδίῳ συνειδότι ἐχθροὶ ἐσόμεθα (R. Hofmann in loc.). What the nature of this
consciousness is—the fact that it is more than a mere function of the intellect or of the
memory—becomes clear where the word is claimed and makes itself felt in its full force,
—to wit, as adopted in the N. T.

Συνείδησις there is not merely the testimony to one’s own conduct borne by conscious-
ness, Rom. ix. 1, οὐ ψεύδομαι, συμμαρτυρούσης μοι τῆς συνειδήσεώς pov... ὅτι KT,
2 Cor. i. 12, τὸ μαρτύριον τῆς συνειδήσεως ἡμῶν, ὅτε... ἀνεστράφημεν κιτιλ., but at the
same time also that concerning duty, Rom. ii. 15, ἐνδείκνυνται τὸ ἔργον τοῦ νόμου γραπ-
τὸν ἐν ταῖς καρδίαις αὐτῶν, συμμαρτυρούσης αὐτῶν τῆς συνειδήσεως (the σὺν in συμμαρτυρ.
explains itself by the meaning οἵ συνείδησις), namely, the obligation to divinely ordered
action, even where God is not known; but cf. Rom. i. 19, 21, 32. Where there is
knowledge of and acquaintance with God, conscience is specially determined thereby ;
hence συνείδησις θεοῦ, 1 Pet. ii, 19 (the genitive is to be explained simply as in συνείδ,
πράγματος, μύσους, duaptiav—the testimony a man must bear to himself in regard to,
ete. So also cuveid. εἰδώλου in 1 Cor. viii. 7). Rom. xiii. 5 compared with ver. 4. Now,
inasmuch as man is compelled to testify to himself concerning his duty towards God and
his relation thereto, συνείδησις is the bearer of the religious need, Heb. ix. 9, θυσίαι...
μὴ δυνάμεναι κατὰ συνείδησιν τελειῶσαι τὸν λατρεύοντα ; x. 2, θυσίαι... οὐκ ἂν ἐπαύ-
σαντο προσφερύμεναι, διὰ τὸ μηδεμίαν ἔχειν συνείδησιν ἁμαρτιῶν τοὺς λατρεύοντας ; and
accordingly it has the duty of confirming the truth of divine and saving revelation as
intended to meet and satisfy the religious need, Heb. ix. 9, 14, τὸ αἷμα Χριστοῦ καθαριεῖ
τὴν συνείδησιν ὑμῶν ἀπὸ νεκρῶν ἔργων, εἰς τὸ λατρεύειν τῷ θεῷ ζῶντι; 2 Cor. iv. 2, v. 11.

Συνείδησις, accordingly, is the consciousness man has of himself in his relation to God,
manifesting itself in the form of a self-testimony, the result of the action of the spirit in
the heart. The character of this relation is reflected therein, hence 2 Tim.i. 3, 6 λατρεύω
ἐν καθαρᾷ συνειδήσει, cf. Heb. ix. 9, 14, x. 2; Acts xxiii. 1, xxiv. 16. Hence the
obligation, 1 Tim, iii. 9, ἔχειν τὸ μυστήριον τῆς πίστεως ἐν καθαρᾷ συνειδήσει ; i. 19, ἔχων
πίστιν καὶ ἀγαθὴν συνείδησιν, ἥν τινες ἀπωσάμενοι, περὶ τὴν πίστιν ἐναυάγησαν ; i. 5, τὸ
δὲ τέλος τῆς παραγγελίας ἐστὶν ἀγάπη ἐκ καθαρᾶς καρδίας καὶ συνειδήσεως ἀγαθῆς, καὶ
πίστεως ἀνυποκρίτοι. As συνείδ, ἁμαρτιῶν purification is. needed, Heb. ix. 14, the
removal of the συνειδ. πονηρά, Heb. x. 22, cf. the passage quoted above from Plut. Mor.
556 A. So far as conduct is reflected in conscience, conscience may be appealed to as
its surest witness, 2 Cor. i. 12; and so far as conscience is the συνειδ, θεοῦ, it coincides
with the Spirit of God in man, Rom. ix. 1. For it is a function of the spirit, of the

Συνείδησις 235 Εἰκων

divine principle of life in man; cf. Rom. i. 9, τῷ θεᾷ λατρεύω ἐν τῷ Tv. μου, with 2 Tim.
i. 3, ᾧ λατρεύω ἐν καθαρᾷ συνειδήσει. In conjunction with Rom. ix. 1, compare here the
remarks under πνεῦμα on the relation of the Holy Spirit to the human πνεῦμα. Con-
science is essentially, determining of the self-consciousness by the spirit as the divine
principle of life. In conscience, the πνεῦμα still left to man, but no longer ruling with
paramount power, kept in the background rather, faces man as something objective, himself
and yet not himself; compare its συμμαρτυρεῖν, Rom. ii. 15. So far as it bears witness to
no guilt, it is συνείδ, καθαρά, 2 Tim.i. 3, 1 Tim. iii. 9; ἀγαθή, Acts xxiii. 1 (see ἀγαθός),
1 Tim. i. 5, 19, 1 Pet. iii. 16, 21; ἀπρόσκοπος, Acts xxiv. 16. In the contrary case it
is πονηρά, μεμιασμένη, κεκαυτηριασμένη, Heb, x. 22; Tit. i. 15; 1 Tim. iv. 2; ef. 1 Cor.
viii. 7 (cf. 2 Cor. vii. 1). In conscience, man stands face to face with himself. If it is
not in a position to give testimony, owing to defective insight into and understanding of
the single case, it is συνείδησις ἀσθενοῦς ὄντος, 1 Cor. viii. 10, or even a cuveld. ἀσθενής,
1 Cor. viii. 7,12. It goes before action, anticipating the moral quality of the mode of
action in question, 1 Cor. viii. 10, ἡ συνείδ. αὐτοῦ οἰκοδομηθήσεται εἰς τὸ τὰ εἰδωλόθυτα
φαγεῖν.----ΟΟΠπΒοΐθπο6 as a function of the spirit is a function also of the heart: a function
of the spirit working in the heart, cf. Heb. x. 22. Vid. καρδία, πνεῦμα. The word occurs,
besides, in 1 Cor. x. 25, 27, 28, 29; not at all in the Synoptics and John’s writings,
for John viii. 9 is spurious. Both the expression and the fully correspondent idea are
foreign to the O. T. There, testimony as to the behaviour is conceived as borne by the
heart. In place of man’s own consciousness of obligation towards God, there appears the
revelation of the law and the consciousness of the ἐκλογή on the basis of the divine
work of redemption; and thus the need of a confirmation of the divine revelation in
himself receded to the background, while that state of conflict and division of the ego
(Rom. vii.) establishing itself in conscience must have been all the more keenly felt. The
prophets, as the conscience of Israel (as they have been termed), base their warnings on
the fundamental facts of redemption experienced by Israel. But Christ, without men-
tioning the conscience by name, appeals to it in the Sermon on the Mount, speaks of it
in Matt. vi. 23, τὸ φῶς τὸ ἐν σοί; Luke xi. 34-36.—Cf. Delitzsch, bibl. Psychol. iii. 4;
Beck, bibl. Seelenlehre, ii. 18, iii. 22; Hahn, neutest. Theol. ὃ 169; Auberlen, die gottliche
Offend. ii. 25 ff. Especially, however, Kihler, die schriftgemdsse Lehre vom Gewissen (Halle,
1864). Further, R. Hofmann, die Lehre vom Gewissen (Leipzig, 1866); H. A. Koch, das
Gew. u. die dffentl. Meinung im Alterthum τι. in der Neuzeit (Berlin, 1870); Niigelsbach,
Nachhomer. Theol. vii. 11 sqq.; Jahnel, Ueb. den Begriff Gew. in der Griech. wipes μύας
(Berlin, 1872); Vilmar, Theol. Moral. i. 98.

Eix ay, ὄνος, ἡ, from Eira, ἔοικα, to be like, to resemble (Jas. i. 6, 23).—(L.) That
which resembles an object, which represents it, image, likeness. Matt. xxii. 20; Mark
xii. 16; Luke xx. 24; Rev. xiii. 14, 15, xiv. 9, 11, xv. 2, xvi. 2, xix. 20, xx. 4; Rom.
i. 23. Noteworthy is the expression εἰκὼν τοῦ θεοῦ, image, representation of God. This

Εἰκών 236 "Efoucia

applies to man, generally, in relation to the world; especially, in the relation of husband to
wife, 1 Cor. xi. 7; cf. Wisd. ii 23. Specially, however, does it hold good of Christ,
whose δόξα is connected with His being εἰκὼν τοῦ θεοῦ, 2 Cor. iv. 4; τοῦ ἀοράτου, Col. i.
15 ; cf. 2 Cor. iv. 6, πρὸς φωτισμὸν τῆς γνώσεως τῆς δόξης τοῦ θεοῦ ἐν προσώπῳ Χριστοῦ.
This expression involves, on the one hand, the affinity of Christ with man, in that He is
what we ought to be; cf. Jas. iii. 9 with Col. iii 10, 2 Cor. iii, 18, Rom. viii. 29, 1 Cor.
xv. 49. On the other hand, the apostle means to give prominence above all to that in
which Christ differs from us; to wit, what man is for the world, or the husband for the
wife, Gen. 1, 26, 1 Cor. xi. 7, that Christ is for man; cf. Eph. vi. 23 ff.; John xiv. 9.
Hence special emphasis attaches to the expression as used regarding Christ, and it is
to be compared with Heb. i. 3, ἀπαύγασμα τῆς δόξης καὶ χαρακτὴρ τῆς ὑποστάσεως τοῦ
θεοῦ; cf. Wisd. vii. 25, 26, of wisdom, ἀτμὶς τῆς τοῦ θεοῦ δυνάμεως, ἀπόῤῥοια τῆς δόξης,
ἀπαύγασμα φωτὸς ἀϊδίου, ἔσοπτρον τῆς τοῦ θεοῦ ἐνεργείας, εἰκὼν τῆς ἀγαθότητος αὐτοῦ.

(II.) Εἰκών denotes not merely the image, but also the pattern, the original, which,
for its part, sets forth that likeness or resemblance which is meant to be found in the
image ; accordingly = pattern, like the Heb. M03, Ezek. i. 16. This meaning, which had
almost disappeared from profane use, and existed only in the adverbial accusative εἰκόνα,
“ after the manner of,” “ as,”’—cf. δεσμωτηρίου εἰκόνα, Plat. Crat. 400 C,—unquestionably
occurs in biblical Greek ; cf. Wisd. xiii. 13, ἀπείκασεν αὐτὸ εἰκόνι ἀνθρώπου, with Lucian,
de sacrif. 11, εἰκόνας αὐτοῖς ἀπεικάζουσιν. Especially cf. Hos. xiii. 2, ἐποίησαν ἑαυτοῖς
χώνευμα ἐκ τοῦ ἀργυρίου ἑαυτῶν κατ᾽ εἰκόνα εἰδώλων. So also cf. Gen. v. 3, where
κατ᾽ εἰκόνα αὐτοῦ, along with the synonymous κατὰ τὴν ἐδέαν αὐτοῦ, is used to strengthen
the idea; the latter, however = way and manner, nature ; and, since Plato's time, arche-
type, idea, This meaning not only supplies the simplest explanation of the expressions,
Col. iii. 10, ἀνακαινοῦσθαι κατ᾽ εἰκόνα τοῦ κτίσαντος, comp. Eph. iv. 24, ὁ καινὸς avOp. ὁ
κατὰ θεὸν κτισθείς, Rom. viii. 29, συμμορφοὺς τῆς εἰκόνος τοῦ υἱοῦ αὐτοῦ, 2 Cor. iii. 18,
τὴν αὐτὴν εἰκόνα μεταμορφούμεθα, but especially also Heb. x. 1, σκιὰν γὰρ ἔχων ὁ νόμος
τῶν μελλόντων ἀγαθῶν, οὐκ αὐτὴν τὴν εἰκόνα τῶν πραγμάτων; σκιά of the shadowy out-
line, εἰκών = πρωτότυπον.---Τ Χ Χ. = D3, Gen. i. 26, 27, v. 8, ix. 6 =M04, Gen. v. 1; οἵ,
Ecclus. xvii. 3.—Cf. 82P'S in the plural = features, in Levy, chald. Worterb.

E ip (, εἶναι, to be.

Ἔ ξουσία, ἡ, from ἔξεστι, it is free, it is allowed = permission, right, liberty, power to
do anything. Plat. Defin. 415 OC, ἐξουσία, ἐπιτροπὴ νόμους Cf. Acts xxvi. 12, per’
ἐξουσίας καὶ ἐπιτροπῆς τῆς παρὰ τῶν ἀρχιερέων. As ἔξεστι denies the presence of an
hindrance, it may be used either of the capability or the right todo a certain action. The
words ἔξεστι, ἐξουσία, accordingly combine the two ideas right and might ; ef. the German
“bevollmiichtigen,” to authorize, and the synonyms Berechtigung and Ermdchtigung,
entitlement and authorization. In Thucyd., Herodian, and Plutarch, ἐξουσία appears in
conjunction with δύναμες ; if the latter imply the possession of the ability to make power

᾿Εξουσία 237 “Ἐξουσία

felt, the former affirms that free movement is ensured to the ability. Cf. the Stoic
ἐλευθερία ἐστὶν ἐξουσία αὐτοπραγίας ; Cicero, Libertas est potestas vivendi ut velis. The
usage may be classified as follows :-—

(L.) Right, authority, capability; correctly, Sturz, facultas faciendi vel omittendi sine
impedimento. Lg. ἐξουσίαν παρέχειν, to permit ; ἐξ. ἔχειν, be able, be allowed, etc. So in
the N. T. Rom. ix. 21; 1 Cor. vii. 37, viii. 9, ix. 4; Heb. xiii 10; Rev. vi. 8; Matt.
ix. 6, xxi. 23, ete—(II.) Capability, ability, power, strength (cf. δύναμις). Matt. ix. 8,
xxviii. 18. Synonymous with κράτος, Jude 25; δύναμις, Luke iv. 36. Power over any-
thing, ἐξ, πνευμάτων, Matt. x. 1; Luke xix. 17, ἐπάνω δέκα πόλεων. To this connection
belongs also Luke iv. 6, col δώσω τὴν ἐξουσίαν ταύτην ἅπασαν καὶ τὴν δόξαν αὐτῶν (se.
τῶν βασιλειῶν τῆς οἰκουμένης). Syn. ἀρχή, Luke xx. 20, παραδοῦναι τῇ ἀρχῇ καὶ τῇ
ἐξουσίᾳ τοῦ ἡγεμόνος. Here it denotes the executive power, as ἀρχή the authority. Right
and might, εχ. John v. 27, ἐξουσίαν ἔδωκεν αὐτῷ καὶ κρίσιν ποιεῖν, xvii. 2, xix. 10, 11.—
(IIL) Justified, rightly supra-ordinated power, Matt. viii. 9, ἄνθρωπός εἰμι ὑπὸ ἐξουσίαν ;
Rey. xviii. 1. In the passage, 1 Cor. xi. 10, it is clear from the connection, vv. 6, 7, that
ἐξουσία ἐπὶ τῆς κεφαλῆς is the same as κάλυμμα ἐπὶ τῇ κεφαλῇ. The power over the
head of the wife (cf. βασιλεύειν ἐπέ with the genitive, Matt. ii. 22, etc.) requires a veil on
her head, and this latter is designated after that which it signifies and represents. Cf.
Photius in Caten. graec. patr., Oxon. 1844, ὀφείλει, φησίν, ἡ γυνὴ ἐξουσίαν ἔχειν ἐπὶ τῆς
κεφαλῆς, τοῦτ᾽ ἔστιν τὴν τοῦ ἀνδρὸς ἐξουσίαν καὶ κυριότητα ἧπερ ὑπόκειται, ὀφείλει ἔχειν
καὶ ἐνδείκνυσθαι ἐπ᾽ αὐτῆς τῆς κεφαλῆς... διὸ καὶ αὐτὸ τὸ κατακάλυμμα εἰκότως ἂν
ἐξουσία κληθείη ὡς τῆς τοῦ ἀνδρὸς ἐξουσίας καὶ κυριότητος ἐνδεικτικὸν ὑπάρχον καὶ παρα-
στατικόν. “That ἐξουσία denotes the sign of another’s power, is as clear from the con-
text as when Diod. Sic. i. 49 says, ἔχουσαν τρεῖς βασιλείας ἐπὶ τῆς κεφαλῆς ; the context
shows unmistakeably that βασιλεία denotes the symbol of personal rule (diadem),” Meyer.
In later Greek ἐξουσία denotes specially the power of the magistracy, as those who have
κατ᾽ ἐξ. power in the community, and in conjunction therewith the right to exercise it,
thus representing the union—not the identification—of right and might; in like manner
synonymous with ἀρχή, which see. So in Tit. iii, 1; Rom. xiii. 1-3 ; and, indeed, ἐξουσία
denotes not so much dhe magistracy as magistracy in general as represented by any one—
magisterial jurisdiction; hence the plural in Tit. iii, 1 ; Rom. xiii. 1.

With this usage is connected the application of the term to supramundane powers,
synonymous with ἀρχή, θρόνος, κυριότης, 1 Cor. xv. 24; Eph. i. 21, iii. 10, vi. 12; Col.
ii. 10,15; 1 Pet. iii, 22,—and that, too, at all events in the Pauline passages, probably to
evil powers, who oppose Christ, 1 Cor. xv. 24; Col. ii. 25; Eph. vi. 12, ἔστιν ἡμῖν ἡ
πάλη... πρὸς τὰς ἀρχάς, πρὸς τὰς ἐξουσίας, seems especially to favour this view. This
designation may have been selected without any further defining clause, because the
characteristic feature is, that they come forward as powers, and do not, like the angels,
serve; they appear not in dependence on the redemptive economy of God, but in attempted
independence, i.e, opposition. Such being the case, the error referred to in Col. ii, 18

᾿Εξουσία 238 Παρουσία

appears specially dangerous. Cf. dpy7.—In like manner, Eph. ii. 2, ἐξουσία τοῦ ἀέρος,
will denote the entire powers, not earthly, and yet not heavenly, which have put them-
selves into closest relation to the earth, whose ἄρχων (cf. Eph. vi. 11, 12) is the devil ;
ef. the detailed examination of the subject and refutation of extravagant views in Harless,
Commentar. in loc. Luke xxii. 53, ἐξουσία τοῦ σκότους, as in Col. i. 13.

II apovaia, as, ἡ, from παρεῖναι, to be there, to be present, to be at hand, opposed to
ἀπουσία, Phil. ii, 12; 2 Cor. x. 10. On Phil. 1. 26, διὰ τῆς ἐμῆς παρουσίας πάλιν πρὸς
ὑμᾶς, cf. παρεῖναι eis =to have betaken oneself somewhere, eg. eis "Acinv, to a goal selected
for a longer stay, Col. i. 6. Accordingly, παρουσία denotes (I.) presence, 2 Cor. x. 10;
Phil. ii, 12; (IL) arrival, 1 Cor. xvi. 17, χαίρω ἐπὶ τῇ παρουσίᾳ Srehava ... ὅτι τὸ
ὑμέτερον ὑστέρημα αὐτοὶ ἀνεπλήρωσαν. So also 2 Cor. vii. 6,'7; 2 Thess. ii. 9; 2 Pet.
iii, 12; 2 Mace. viii. 12 ; Pol. xviii. 31. 4, ἵνα μὴ δοκῇ τοῖς καιροῖς ἐφεδρεύων ἀποκαρα-
δοκεῖν τὴν ᾿Αντιόχου παρουσίαν. With this meaning is most probably connected the
application of the word to the second coming of Christ, cf. Jas. v. 8,7) παρουσία τοῦ κυρίου
ἤγγικε, 1 John ii. 28, where ἐν τῇ παρουσίᾳ αὐτοῦ is parallel with ὅταν φανερωθῇ ; 2 Pet.
iii, 4, ἡ ἐπαγγελία τῆς παρουσίας αὐτοῦ. Further, cf. 1 Thess. iv. 15 with vv. 16, 17.
To the expression ἡ παρ. τοῦ υἱοῦ τ. dvOp., Matt. xxiv. 27, 37, 39, τοῦ Χριστοῦ, 1 Cor.
xv. 23, rod κυρίου ἡμῶν, 1 Thess. iii, 13, v. 23, corresponds that other, ἡ ἀποκάλυψις τοῦ
κυρίου ᾿Ιησοῦ ἀπ᾽ οὐρανοῦ, 2 Thess. i. 7; cf. 1 Pet. i. 7 with 1 Thess. v. 23, ii. 19, iii. 13.
Further, ἡ ἡμέρα αὐτοῦ, 1 Cor. i. 8, Phil. ii. 10, with 1 Thess. iii. 13, 2 Cor. i 14; Phil.
ii. 16 with 1 Thess. ii. 19; Phil. i. 6 with 1 Thess. v. 23; 1 Thess. v. 2, 2 Pet. iii. 10,
with Matt. xxiv. 37, 39. The two expressions are used interchangeably in 2 ‘Thess.
ii, 1, 2. According to. the passages in question, the παρουσία of Christ denotes His
coming from heaven, which will be an advent and revelation of His glory, for the salva-
tion of His church, for vengeance on its enemies, for the overthrow of the opposition
raised against Himself—of antichristianism,—and finally, to realize the plan of salvation.
Cf. (in addition to the passages already named) 2 Thess. ii. 1, 8; Jas. v. 7; 2 Pet. i. 16,
iii. 12. It is only by comparison with Christ’s earlier presence with His disciples (Luke
xvii. 26), and without giving the word its full force, that we can apply the name of
παρουσία to the second advent. It is not easy to explain how the term came to be used
in this sense. It does not occur in Christ’s eschatological discourses, as given by Mark and
Luke; we find it in Matthew only. Ewald acutely says (Die drei ersten Evv. p. 333),
“The παρουσία Χριστοῦ perfectly corresponds with the 722% of God in the O. T.—the
permanent dwelling of the King, where His people ever behold Him, and are ever shielded
by Him. During the present imperfect state He is not so actually and fully present as
His people hope and long for; ...even when the expression more immediately denotes
the advent, it still always includes the idea of a permanent dwelling from that coming
onwards.” Cf, 2 Thess. ii. 9, οὗ ἐστὶν ἡ παρουσία κατ᾽ ἐνέργειαν τοῦ σατανᾶ ἐν πάσῃ
δυνάμει κιτιὰλ,, with ἔρχεσθαι ἐν, Matt. xvi. 27, xxv. 31; Rom. xv. 29, and other places,

δ πες

᾿Επιούσιος 239 ᾿ΕἘπιούσιος

Ἐπιούσιος, ον, a word quite unknown in the range of Greek, and occurring only
in Matt. vi. 11, τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δὸς ἡμῖν σήμερον, and Luke xi. 3, τὸν a.
Hu. τ. ἐπιούσιον δίδου ἡμῖν τὸ καθ᾽ ἡμέραν (cod. Sin. omits τὸ), concerning which Origen
remarks, πρῶτον δὲ τοῦτ᾽ ἰστέον ὅτι ἡ λέξις ἡ ἐπιούσιος παρ᾽ οὐδενὶ τῶν ᾿Ελλήνων οὔτε
τῶν σοφῶν ὠνόμασται, οὔτε ἐν τῇ τῶν ἰδιωτῶν συνηθείᾳ τέτριπται, ἀλλ᾽ ἔοικε πεπλᾶσθαι
ὑπὸ τῶν εὐαγγελιστῶν. Its very derivation is doubtful. The simplest certainly seems
to be from ἔπειμι, ἐπιέναι = to be coming on, approaching, participle ἐπιών, and hence
ἐπιούσιος, like ἐθέλων, ἐθελούσιος; ἑκών, ἑκούσιος ; γέρων, γερούσιος. The participle
is for the most part used with reference to time, ἐπιέναι --- ἐο be near, eg. ἐν τῷ ἐπιόντι
χρόνῳ, in time to come; τοὐπιόν, the future; ἡ ἐπιοῦσα ἡμέρα, the coming day (not the
morrow, cf. Acts vii. 26, xvi. 11, xx. 15, xxi. 18, xxiii. 11; cf. also Pape, Worterbd.
under émvévat). So also ἡ ἐπιοῦσα ἐκκλησία, πράγματα ἐπιόντα. According to this,
ἄρτος ἐπιούσιος would not mean “ bread needful for the coming day, serviceable for the
future,” but “bread belonging or pertaining to the future,’—a view already given,
according to Jerome, though he does not adopt it, in the apocryphal Gospel of the
Hebrews, “in Evangelio quod appellatur secundum Hebracos, pro supersubstantiali pane
repert Mahar (=7">).” Meyer maintains this view notwithstanding its incompatibility
with Matt. vi. 34; and he does so professedly in keeping with a strictly critical canon,
the application of which in exegesis is false almost as often as it is put to the test by him
and others, proclivi scription praestat ardua. “ Nihil est ineptius, quam panem crastini
diet nobis quotidie postulare,’ Salmasius. Against this view, moreover, is Ex. xvi. 14—16,
which may be taken as, so to speak, an authentic interpretation of this petition. Com-
paratively few of the Greek Fathers, in particular not Origen, espouse this derivation ; not
only is the tenor of the context against it, but the fact also that there is not a derivative single
ending in -ἰούσιος to be found as formed from ἰέναι and its compounds, Far better is it to
regard the word as one of that not uncommon class of adjectives which have been formed
from εἶναι or οὐσία .---ἐνούσιος, ἐξούσιος, ὁμοούσιος, ἑτερούσιος, πολυούσιος, ὑπεξούσιος,
αὐτεξούσιος, περιούσιος, ᾿Επί, certainly, when prefixed to words beginning with a vowel,
usually loses its final ὁ, and so also in ἐπεῖναι; still the retaining of it is not entirely
without precedent (apart from those cases where its retention in Homer is justified by
the digamma), even in words of the same family, ¢.g. ἐπιετής, of this year, Polyb. iii. 55. 1;
elsewhere, on the contrary, ἐπέτειος. So also ἐπιορκεῖν, to swear falsely, in ecclesiastical
Greek, ἐπιορκίξειν, to conjure ; ἐπιεικής, ἐπίουρος (in Homer = ἔφορος). The hiatus more
frequently occurs in compounds with ἀμφί, and always in those with περί. L. Meyer in
the Dissertation (declared to be his by Camphaiisen, Das Gebet des Herrn, Elberfeld 1866)
on ἐπιούσιος in A. Kuhn’s Zeitschrift fir vgl. Sprachforschung, vii. [1858], pp. 401-430,
with which this exposition in essential points unintentionally agrees, adduces further the
following forms, ἐπιέννυμι, ἐπιήρανος, ἐπιοίνιος, Theogn. 971; ἐπιόγδοος, Plato, Tim.;
ἐπίοπτος, Opp. Hal. i. 10; ἐπιουδίς, Bekk. Anced. 1310; ἐπμερεύς, Bockh, Inser. i. 440 ;
ἐπιίζομαι, Luc. Anth. Pal. xi. 403, 3, and others,—examples which might be multiplied

᾿Επιούσιος 240 ᾿Επιούσιος

if we were to adduce all cases in which ἐπὶ retains the « before the aspirate. Its reten-
tion is by no means foreign to the N. T. idiom, see Winer, Gramm. ὃ 5,1. The form is
not in the least strange if the word is derived, not from the participle of ἐπεῖναι, but from
οὐσία, like ἐξουσίος, ἐνούσιος, πολυ-, ὁμο-, ἑτερούσιος, like ὑπεξούσιος, αὐτεξούσιος, from
ἐξουσία. In this case the form ἐπιούσιος resembles the ἐπιέτης οἵ Polybius. The objec-
tion, that from substantives in /a adjectives in avos or ώδης are usually formed (cf. οὐσιώδης,
ἐπουσιώδης), is obviated by the fact that many like adjectives in vos formed from οὐσία
occur, and especially by the consideration that in compounds generally the adjectives in
tos correspond with substantives in (a, eg. ἐπιθυμία, ἐπιθύμος ; ἐπικαρπία, ἐπικάρπιος ;
περιουσία, περιούσιος. Still less strange is the formation of a new adjective among those
formed from οὐσία. Hence the Greek expositors who adopt this derivation trace the
origin of the word, not from ἐπεῖναι, but from ovcia, The derivation from ἐπεῖναι
(ἐπουσία = surplus, so that ἐπιούσιος = ἐπουσιώδης = superfluous, non-essential) does not
give any admissible meaning. But as the derivation of other compound adjectives
from οὐσία affords such a precedent, as the later and undoubted derivatives érepov-
σίος, ὁμοούσιος, ὑπερούσιος, and the earlier ἐνούσιος, etc., show, ἐπιούσιος may be ex-
plained as meaning, “conformable to the οὐσία," cf. ἐπίκαιρος and others (ἐπί denoting
a leaning to anything). We have now to inquire, therefore, what οὐσία means.
As signifying power, possession, property,—as in ἐνούσιος, ἐξούσιος, πολυούσιος, ----
ἐπιούσιος will be an epithet denoting what belongs to possession or property = own,
and the meaning thus given to the petition would not be inadmissible ; cf. 2 Thess. iii. 12,
ἵνα μετὰ ἡσυχίας ἐργαζόμενοι τὸν ἑαυτῶν ἄρτον ἐσθίωσιν; see also Ps. xxxvii. 26, οὐκ
εἶδον δίκαιον ἐγκαταλελειμμένον οὐδὲ τὸ σπέρμα αὐτοῦ ξητοῦν ἀρτούς. Still there is not
sufficient reason in the passage before us for laying stress upon the fact of possession, and
so far-fetched and artificial an interpretation cannot be justified. But one might go even
further, and, on the analogy of ἐνούσιος, ἐξούσιος, explain the ὑπιούσιος, what belongs to
possession, what must be there= necessary. It would be simpler and less strained if we
could directly connect the sense with οὐσία. Οὐσία, in a philosophic sense, denotes
essence or reality (τὸ πρώτως dv καὶ ὄντι dv ἅπλως ἡ οὐσία ἂν εἴη, Aristot. Metaph. 6); but
this is too far removed from ordinary language to have been apprehended by our Lord’s
hearers in the Sermon on the Mount; and the attempts at an inappropriate profundity,
such as that of Jerome, who renders it supersubstantialis = super omnes οὐσίας, must on this
account be dismissed. Compare, moreover, the clear declaration of John vi. 32, ὁ ἄρτος
ἐκ Tod οὐρανοῦ ὁ ἀληθινός. The meaning, “ being,” “ ewistence,’ cannot, as Tholuck thinks,
be assigned to οὐσία in the perhaps spurious passage in Soph. 7rach. 907, ἄπαις οὐσία,
where “household stuff, property, without children,” is the true rendering, if, indeed, the
words be not interpolated (the Scholiast here renders οὐσία = συνουσία, xoirn),—a signifi-
cation here indeed false, yet in itself not so unjustifiable and utterly untenable as L.
Meyer thinks; cf. Du Fresne, Glossar. med. et inf. Graec., 8.υ. οὐσία. In Aristotle it occurs
clearly in this signification,—a signification certainly approximate, though suppressed prob-

Ἐπιούσιος 241 ᾿Επιούσιος

ably by philosophic usage ; see Index Aristot., ed. H. Bonitz, Berol. 1870. Aristotle uses
οὐσία as = τὸ εἶναι, e.g. De part. anim. i. 1, ἡ yap γένεσις ἕνεκα τῆς οὐσίας ἐστίν, ἀλλ᾽ οὐχ
ἡ οὐσία ἕνεκα τῆς γενέσεως ; De anim. generat. v. 1, διὰ τὸ εἶναι τοιαδὶ γίγνεται τοιαῦτα"
τῇ γὰρ οὐσίᾳ ἡ γένεσις ἀκολουθεῖ καὶ τῆς οὐσίας ἕνεκά ἐστιν; De part. an. ii. 2, τὰ μὲν
πρὸς τὰ ἔργα καὶ τὴν οὐσίαν ἑκάστῳ τῶν ζῴων, τὰ δὲ πρὸς τὸ βέλτιον ἡ χεῖρον ; ibid. ἐκ
τούτων γὰρ συνέστηκεν ἕκαστον τῶν ὀργανικῶν μερῶν, ἐξ ὀστῶν καὶ νεύρων καὶ σαρκῶν καὶ
ἄλλων τοιούτων συμβαλλομένων τὰ μὲν εἰς τὴν οὐσίαν τὰ δ᾽ εἰς τὴν ἐργασίαν. It occurs
as directly synonymous with ζωή, De respir. 17, πᾶσι μὲν οὖν ἡ φθορὰ γίνεται διὰ θερμοῦ
τινὸς ἔκλειψιν, τοῖς δὲ τελείοις, ἐν ᾧ τῆς οὐσίας ἡ ἀρχή... ἡ δ᾽ ἀρχὴ τῆς ζωῆς ἐκλείπει
τοῖς ἔχουσιν, ὅταν μὴ καταψύχηται τὸ θερμὸν τὸ κοινωνοῦν αὐτῆς ; Magn. Mor. i. 20, κίν-
δυνοι ἀναιρετικοὶ τῆς οὐσίας. Compare also (pseudo-) Plat. Def. 405a, ἀθανασία" οὐσία
ἔμψυχος καὶ ἀΐδιος μονή, where οὐσία, side by side with μονή, hardly signifies natura, but
existence (in general, οὐσία often occurs here in this sense). These passages may suffice
to vindicate for οὐσία the meaning existence, and accordingly warrant for ἐπιούσιος the
meaning “what belongs to existence,” as a short and simple rendering of 2pn pn, for which
the LXX. Prov. xxx. 8 has τὰ δέοντα καὶ ta αὐταρκῆς Hence there is no need to take
οὐσία, though this was not unjustifiable, as in the first edition, in the signification, essence,
natwre, corresponding with the compounds in patristic Greek, ὁμοούσιος, etc.; cf. Plato,
Rep. ix. 585 B, πότερα οὖν ἡγεῖ τὰ γένη μᾶλλον καθαρᾶς οὐσίας μετέχειν, and often, so
that ἐπιούσιος would be =“ conformable to the essence or nature,’ and ὁ ἄρτος ἡμῶν ὁ
ἐπιούσιος, “ bread answering to our nature, our essence,” taking οὐσία, essence, nature, either
in the freer and wider sense as popularly used, according to which ἄρτος ἡμῶν ἐπιούσιος
would signify all that Luther sums up as included in this fourth petition, or, in the
stricter sense, which would require a reference to our Lord’s comment on Matt. iv. 4,
Luke iv. 4, οὐκ ἐπ’ ἄρτῳ μόνῳ ζήσεται ἄνθρωπος, ἀλλ᾽ ἐπὶ παντὶ ῥήματι θεοῦ. It is
therefore, in any case, unnecessary, on account of the meaning of οὐσία, to deny its connec-
tion with the substantive, and with L. Meyer (in the place above referred to) to regard
the word as compounded with the participial theme -οντ, determining its meaning in a
roundabout way by its correspondence with περιούσιος (which see). ᾿Επιούσιος, both in
form and meaning, is said to be a correlative of περιούσιος, as already Damm, Lex. Hom.,
supposed, “ περιούσιος, superans (surpassing), et ἐπιούσιος, sufficienter pracsens, gui praesto
est, quantum satis est.” Against this it tells at once that the analogous forms ἐξούσιος,
ἐνούσιος, are connected with οὐσία, and not with the analogous compounds ἐξεῖναι
and ἐνεῖναι, and the same holds good of ἐπιούσιος ; as the cases are analogous, the infer-
ence is that it is not connected with ἐπεῖναι, so that the simplest way of understand-
ing the word is proved to be to regard it in like manner as a compound of ἐπί and
οὐσία, and the transference from οὐσία, in the sense possession (what is there), to οὐσία,
in the sense existence, life, will not seem strange to a just linguistic apprehension.
Against the suggested explanation of the formation of the word, must be urged, further,
the meaning given to it, which, strictly taken, is, to say the least, very difficult to under-
2

᾿Ἐπιούσιος 242 Περιούσιος

stand. 1, Meyer explains “ what is or pertains to,” 1,6. to life (“ what is conformable or
appropriate to” would be more intelligible) ; “such elliptical expressions,” he says, “are
surprisingly common in all prepositional combinations, as in the German ‘ anwesend,
abwesend ;’ in Greek, περιμήκης, overlong, very long, περίφρων, very sensible, περιέχειν, to
surpass, περιεῖναι, to be superior, etc.; Latin, superstes, praesens, absens.” He might have
referred generally to intransitive verbs compounded with prepositions, but this would have
proved too much. We might perhaps be satisfied with this explanation if the verb
ἐπεῖναι were not actually in use. But as it occurs, and by no means seldom, and the
preposition in it has quite a different meaning, and more appropriate to its combination
with the general conception ¢lvas,—namely, purely local (a) relative, to be thereat, thereon,
thereupon ; (Ὁ) absolute, to come thereto,—ézriovovos, in the sense “ what is (se. necessary)
thereto,” “ what is suitable,” painfully clashes with it; and this always, unless ἐπιούσιος
is related to ἐπουσία, ἐπεῖναι, as ἐξούσιος is to ἐξουσία, ἔξεστι, that is not at all, for
this last word is a compound with οὐσία. Thus, even on this side, we are driven to
seek a derivation, if at all possibly tenable, fram οὐσίᾳ ; and that such a derivation is not
only possible, but justifiable and satisfactory, is clear from what we have said above. As
to the choice of this new and, however we take it, strange expression, which, like no
other, embodies the rich brevity of the Hebrew ὉΠ DN, it must not be forgotten that,
like many a newly-formed word, it seems more strange to the linguist and the cultured
than to the continually creative language of common life. It seems very doubtful whether
any of the Greek expositors take οὐσία as sometimes meaning “ existence,” and not always
“ essence” or “nature,” at least in the quotations from them which Tholuck gives. The
words of Suid., ὁ ἐπὶ τῇ οὐσίᾳ ἡμῶν ἁρμόζων, certainly do not sanction this. For the
history of the exposition, see Tholuck on Matt. vi. 11.

Περιούσιος, ov, a word apparently as uncommon in classical Greek as ἐπιούσιος,
used by the LXX. as a translation of προ, possession, treasure, Ex. xix. 5; Deut. vii. 6,
xiv. 2, xxvi. 17; cf. Eccles. ii. 8 and Ps. exxxv. 4 Ξε περιουσιασμός. In the latter place
we read, τὸν ᾿Ιακὼβ ἐξελέξατο ἑαυτῷ ὁ κύριος, ᾿Ισραὴλ εἰς περιουσιᾳσμὸν ἑαυτῷ. nbsp,
what one embraces, is more than a mere possession, it is rather=a@ treasure, and
corresponds to περιουσιασμός, surplus, overabundance, riches; Israel is God’s riches,
God’s treasure, the jewel or pearl of His possession; cf. especially Ex. xix. 5, ἔσεσθέ
μοι λαὸς περιούσιος ἀπὸ πάντων τῶν ἔθνων" ἐμὴ γάρ ἐστι πᾶσα ἡ γῆ. So also Deut.
xxvi, 17, τὸν θεὸν εἵλου σήμερον εἶναί σον θεόν....; ver. 18, καὶ κύριος εἵλετό σε
σήμερον γενέσθαι σε αὐτῷ λαὸν περιούσιον. Accordingly περιούσιος is what constitutes
a costly possession, a specially chosen good, that which is a costly possession (not what belongs
to such, because “ ἐο-ς is not perhaps a new adjectival suffix, but only the adjectival form
of fa [οὐσ-ία], exactly as in πολυλήϊο-ς, rich in seed, from τὸ λήϊον, seed ;” L, Meyer in
the Dissertation mentioned under ἐπεούσιος) ; and this is in keeping with the derivation
of the word from περιουσία, according to which it denotes a surplus rich and valuable,

Περιούσιος 243 Περιούσιος

costly. With this also corresponds the otherwise erroneously cited explanation given by
Chrysostom of Titus ii, 14, καὶ καθαρίσῃ ἑαυτῷ λαὸν περιούσιον = éFeheypévos. If the
above rendering be adopted as preferable to the usual one “ possession,” the representation
given in Titus ii. 14 corresponds with that otherwise expressed in Eph. v. 26, 27, ἵνα αὐτὴν
ἁγιάσῃ καθαρίσας ..., va παραστήσῃ αὐτὴν ἑαυτῷ ἔνδοξον. This signification, which
the connection of the word in the LXX. already suggests, is not to be called in question,
only its reference to περιουσία is doubtful. Περιεῖναν is the only compound of εἶναι to
which there is found already in the older Greek an adjective formed simply from the
participle, περιώσιος, as an adverb, περιώσιον, in Hom. 77. iv. 359, obre σε νεικείω περιώ-
σιον οὔτε κελεύω ; Od. xvi. 203, οὔτε τε θαυμάζειν περιώσιον οὔτ᾽ ἀγάασθαι ; Schol.
περίσσως, παρὰ τὸ προσῆκον; Hymn, Hom. Cer. 363, περιώσιον ἄλλων. So also περιώ-
ova often in the Hymn. Hom. ; in Pindar once, Isthm. iv. 3, περιώσιον ἄλλων μεγασθενῆ ;
Orph. Argon. 61, περιώσια κυδαίνεσκον. Still also in Soph. Fr. 604. Elsewhere only
isolatedly in later poets, e.g. περιώσιον ἄλγος, εὖχος, Greg. Naz. Carm. vii. 24, iv. 197.
It is more than probable that the word to be derived from περιεῖναι is περίοντ-ιος, so that
properly it must run περιούσιος, for which 1, Meyer adduces the long ὦ of the Doric
dialect, ¢.g. νόμως instead of νόμους, νόμονς. Jt has a comparative meaning answering to
the Homeric περὶ πάντων ἔμμεναι ἄλλων. This would give a sense very suitable to the
context in the LXX., especially in Deut. vii. 6, εἶναι αὐτῷ λαὸν περιούσιον παρὰ πάντα
τὰ ἔθνη, though the Hebrew 72D would come short of its force; and yet, as Ps. exxxv. 4
shows, the LXX. seem to take pains to render by this word the thought which lies in the
Hebrew, since περιουσιασμός is obviously a word coined by them. Considering now that
περιώσιος did not wholly disappear, yet became decidedly antiquated, so that it nowhere
occurs in prose,—and further, that περιώσιος is the same with περισσός, just as abstract as
is this, which does not occur at all in Homer, seldom in Pindar and Hesiod,—repicads
seems in usage to have taken the place of περιώσιος. Περισσός, indeed, appears for the
most part with a bad sense attaching to it, yet not always, especially not in later Greek.
Thus there seems to be no just reason why the LXX. should have adopted and reinstated
this old word occurring only in its old form, especially when the usage of the language pre-
sented to them another word not elsewhere disdained by them. That they should do so,
is indeed possible ; yet it is more probable that they formed περιούσιος anew ; and then it
seems questionable whether it is a compound with οὐσία, like the other corresponding
adjectives, excepting the bicomposita, which in turn are connected with the compounds
(ἐξουσία, see ἐπιούσιος), or whether it is an adjective belonging to περιουσία. For the
latter it tells that it does not differ from it in sense, as on their part ἐξούσιος and ἐξουσία,
ἐνούσιος and ἐνεῖναι, differ. Περιουσία signifies surplus—prosperity, wealth,—epwoveros,
what is wealth, and how closely it answers to the Hebrew nbsp, is manifest, ¢g., from
Plato, Rep. viii. 5540, ἀπὸ παντὸς περιουσίαν ποιούμενος (enriching oneself). But that
the LXX. had περιουσία in mind, and not περιώσιος, nor a new form from the participle
of περιεῖναι, the περιουσιασμός = ΠΡΌ, Ps. exxxv. 4, Eccles, ii, 8, may be decisive proof,

Περιούσιος 244 Εἰρήνη

for this word is from περιουσιάζω used in later Greek, and manifestly distinct from περιου-
σία by the active character of the verb, so that it can emphasize the possession as acgwisi-
tion or gain. If it be said that περιούσιος must be traced back to the participle of
περιεῖναι, it obviously would attach itself to the meaning to excel, to be over, and this
would suit neither the Hebrew word nor περιουσιασμός. This word is, indeed, the only
one in the range of adjectives in -οὐσιος which directly connects itself with its substan-
tive, while all the other compounds or bicompounds with οὐσία are from εἶσαι. But this
has all the less weight in explaining the newly-formed word, because, through περιου-
σιασμός, which answers to the same Hebrew word, we are led back to περιουσία. With
this the attempt referred to under ἐπιούσιος to assume a correspondence between περιού-
ows and ἐπιούσιος fails, because what is necessary may perhaps stand over against what ts
superfluous, but not to what is said to be marked out as a costly good, and it is just in this

direction, and not in the sense of superfluous or overplus, that the import of περιούσιος
leans.

Εἰρήνη, ἡ, peace, rest, (I.) in contrast with strife, and to denote the absence or
end of strife ; Herod. i. 87. 2, οὐδεὶς yap οὕτω ἀνόητός ἐστι ὅστις πόλεμον πρὸ εἰρήνης
αἱρέεται" ἐν μὲν yap τῇ οἱ παῖδες τοὺς πατέρας θάπτουσι, ἐν δὲ τῷ οἱ πατέρες τοὺς παῖδας.
Opposed to μάχαιρα, Matt. x. 34, cf. Jer. iv. 10; to διαμερισμός, Luke xii. 51, οὗ Jer.
ix. 7, τῷ πλησίον αὐτοῦ λαλεῖ εἰρηνικὰ καὶ ἐν ἑαυτῷ ἔχει τὴν ἔχθραν. In 1 Pet. iii. 11
in antithesis to λαλεῖν δόλον, ver. 10; to ἀκαταστασία, 1 Cor. xiv. 33.—Rom. xiv. 19;
Gal. ν. 22; Eph. iv. 3; 2 Tim. ii. 22; Heb. xi. 31, xii, 14; Rev. vi. 4; Luke xiv. 32;
Acts vii. 26, xii. 20 (1 Cor. vii. 15 2).

(IL) As used in the N.T., we observe the influence of the Hebrew Oi, which
denotes a state of wellbeing, and only in a derivative manner “ peace,” in contrast with
strife. Accordingly, opposed to κακά, eg. Isa. xlv. 7, ὁ ποιῶν εἰρήνην καὶ κτίζων κακά;
Jer. xxix. 11, λογιοῦμαι... λογισμὸν εἰρήνης καὶ ov κακά, Tod δοῦναι ὑμῖν τὰ μετὰ ταῦτα
καὶ ἐλπίδα. Hence also opposed to θλῖψις, σύντριμμα, etc., eg. Zech. viii. 10, καὶ τῷ
ἐκπορευομένῳ Kal τῷ εἰσπορευομένῳ οὐκ ἔσται εἰρήνη ἀπὸ τῆς θλίψεως : cf. John xvi. 33,
ταῦτα λελάληκα ὑμῖν, ἵνα ἐν ἐμοὶ εἰρήνην ἔχητε. ἐν τῷ κόσμῳ θλίψιν ἔχετε; Jer. vi. 14,
ἰῶντο τὸ σύντριμμα τοῦ λαοῦ μου ἐξουθενοῦντες καὶ λέγοντες" εἰρήνη, εἰρήνη" καὶ ποῦ ἐστὶν
εἰρήνη; viii. 11; Ezek. xiii. 10, 16, ef. 1 Thess. v. 3. Accordingly εἰρήνῃ denotes ἃ
state of untroubled, undisturbed wellbeing, synonymous with ἀσφάλεια, 1 Thess. v. 3;
Acts ix. 31, ἡ μὲν οὖν ἐκκλησία... εἶχεν εἰρήνην, οἰκοδομουμένη x.7.d.; xxiv. 2; οὗ Luke
xi. 21, ἐν εἰρήνῃ ἐστὶν τὰ brrdpyovra—his goods are unattacked. Of. Xen. Cyrop. vii. 4. 6,
vi. 1.18. In this sense we are to understand the form of salutation, ὃ pide’ (cf. Luke
xxiv. 36; John xx. 19, 21, 26), and of leave-taking, εἰς εἰρήνην, Mark v. 34, ὕπαγε eis
εἰρήνην, καὶ ἴσθι ὑγιὴς ἀπὸ τῆς μάστυγός cov; Luke viii. 48; Jas. ii. 16; Acts xv. 33,
xvi. 36; 1 Cor. xvi. 11. Cf. οἱδυὶ = ὑγιαίνειν, Gen. xxix, 6, xxxvii. 13, xliii 27;
= σωτηρία, Gen. xxvi. 31, xxviii. 21, xliv. 17; τξ͵ σωτήριον, Gen. xli. 16. The word is

Εἰρήνη 245 Εἰρηνικός

used in both senses as signifying peace as contrasted with strife, and peace as undisturbed
wellbeing, in Jas. iii, 18, καρπὸς δὲ δικαιοσύνης ἐν εἰρήνῃ σπείρεται τοῖς ποιοῦσιν εἰρήνην.
(IIL) This state is the object of divine and saving promise, and is brought about by
God’s mercy, granting deliverance and freedom from all the distresses that are experienced
as the result of sin (cf. Job vii. 1, xiv. 1, 6,14). Hence εἰρήνη joined with ἔλεος, Pa
Ixxxy. 9, κύριος ὁ Beds... λαλήσει εἰρήνην ἐπὶ τὸν λαὸν αὐτοῦ Kal ἐπὶ τοὺς ὁσίους αὐτοῦ
καὶ ἐπὶ τοὺς ἐπιστρέφοντας πρὸς αὐτὸν καρδίας, comp. ver. 8, δεῖξον ἡμῖν κύριε τὸ ἔλεός
σου καὶ τὸ σωτήριόν σου δῷης ἡμῖν. Similar is the union of χάρις καὶ εἰρήνη or χάρις
ἔλεος εἰρήνη ἀπὸ θεοῦ πατρὸς καὶ Χριστοῦ κιτιλ. in the salutations of the Epistles; it
denotes the εἰρήνη which is realized in and through Christ, and which is the object of
saving promise and hope, Rom. i. 7; 1 Cor. i 3; 2 Cor. 1, 2; Gal. 1, 3, vii 16; Eph.
i. 2, vi. 23; Phil i 2; Col. i 2; 1 Thess. i 1; 2 Thess. i 2, iii 16; 1 Timi. 2;
2 Tim. i. 2; Titus i 4; Philem. 3; 1 Pet. 1, 2, v.14; 2 Pet. i 2; 2 John 3; 3 John 15;
Jude 2; Rev.i. 4. In this sense the greeting of His disciples by the risen Saviour,
Luke xxiv. 36, John xx. 19, 21, 26, has a special significance. In like manner, cf.
Matt. x. 12, 13; Luke x. 5, 6, ii. 29, vii. 50, xix. 38, 42; Rom. 111, 17; Luke i. 79.
As sin and sorrow or distress are closely connected, so we find εἰρήνη named in connection
with δικαιοσύνη as a Messianic blessing, Ps. lxxii. 7, xxxv. 11, ef. Isa. lvii. 18, 19;
Hag. ii. 9; Jer. xxxiii, 7; διαθήκη εἰρήνης, Ezek. xxxiv. 25, xxxvii. 26; Luke ii. 14;
Rom. v. 1. Peace as a Messianic blessing is that state, brought about by the grace and
loving mind of God, wherein the derangement and distress of life caused by sin are
removed. Hence the message of salvation is called τὸ εὖ, τῆς εἰρήνης, Eph. vi. 15; cf.
Isa. lii, 7, εὐωγγελίζεσθαι ἀκοὴν εἰρήνης ; Nah. ii. 1; Eph. ii. 17; Rom. x. 15; Acts
x. 36. This peace is the very εἰρήνη θεοῦ, Phil, iv. 7, Χριστοῦ, Col. iii. 15, and God is
ὁ θεὸς τῆς εἰρήνης, Phil. iv. 9; 1 Thess. v. 23, which latter passage well presents to us
the meaning of the word in its fullest range, αὐτὸς δὲ ὁ θεὸς τῆς εἰρήνης ἁγιάσαι ὑμᾶς
ὁλοτελεῖς" καὶ ὁλόκληρον ὑμῶν τὸ πνεῦμα Kal ἡ ψυχὴ καὶ τὸ σῶμα ἀμέμπτως... τηρηθείη.
See Heb. xiii. 20; Rom. xv. 33, xvi. 20; 2 Cor. xiii. 11; ef. Heb. vii. 2, ὁ κύριος τῆς
εἰρήνης, 2 Thess, iii. 16. In the same sense also we may take Eph. ii. 14, αὐτὸς γάρ
ἐστιν ἡ εἰρήνη ἡμῶν, cf. ver. 17, ἐλθὼν εὐηγγελίσατο εἰρήνην ὑμῖν τοῖς μακρὰν καὶ εἰρήνην
τοῖς ἐγγύς ; vv. 13,15; Isa. lvii. 19. See under ἀποκαταλλάσσειν. This peace can be
the result only of accomplished reconciliation, Eph. ii. 16,17 ; and as in Rom. v. 1 (εἰρήνην
ἔχομεν πρὸς τὸν θεόν) εἰρήνη gives prominence to this one element, viz. the new relation-
ship between man and God brought about by the atonement (cf. vv. 9, 10), without, however,
attempting to seek or to discover a reference to this presupposition in every place; cf.
Rom. viii. 6, ζωὴ καὶ εἰρήνη, opposed to θάνατος ; Rom. xiv. 17, ἡ Bac. τ. θεοῦ ἐστὶν...
δικαιοσύνη καὶ εἰρήνη καὶ χαρὰ ἐν mv. dy. (cf. DY = χαίρειν, Isa. xviii. 22, lvii. 21);
Rom. xv. 13, ὁ δὲ θεὸς τῆς ἐλπίδος πληρῶσαι ὑμᾶς πάσης χαρᾶς καὶ εἰρήνης ἐν τῷ πιστεύειν,

Ἐἰρηνεκός, pertaining to peace, cg. εἰρηνικαὶ ἐπιστήμαι, τέχναι, opposed to πολεμι-

Εἰρηνικός 240 “Ἑκών

καί; peaceful, eg. Isocr. 82 C, ὃν δὲ ὑπελάμβανον τῶν λόγων εἰρηνικώτατον εἶναι. So in
Jas. iii. 17, ἡ ἄνωθεν σοφία... εἰρηνική, opposed to Gros, ἐριθεία, νον. 15. In Heb.
xii. 11, καρπὸς εἰρηνικὸς δικαιοσίνης, opposed to οὐ δοκεῖ χαρᾶς εἶναι ἀλλὰ λύπης, the
reference is to εἰρήνη as the blessing of salvation, as it goes hand in hand with δικαιοσύνη.

Εἰρηνεύω, to live in peace, to keep peace, πρός τινα, Diod. Sic.; μετά τινος,
1 Kings xxii. 45; Rom. xii. 18; ἐν τινί, Mark ix. 50; 1 Thess. v. 3, opposed to μάχεσ-
θαι, Plat. Theaet. 180 B; to πολεμεῖν, Dio Cass. lxxiv. 5; synonymous with τὸ αὐτὸ
φρονεῖν, 2 Cor, xiii. 11.

Eipnvorocéa, almost exclusively in biblical and patristic Greek, as also εἰρηνο-
ποίησις, εἰρηνοποΐα = to make peace. Prov. x. 20, ὁ δὲ ἐλέγχων μετὰ παῤῥησίας εἰρηνοποιεῖ,
over against συνώγει ἀνδράσι λύπας, where, according to the antithesis, εἰρηνοποιεῖν is
rather to put an end to strife. In Col. 1, 20, on the other hand, we find it side by side
with ἀποκαταλλάξαι = to put an end to the disturbed relations between God and man, 1.6. to
restore the due relations,

Εἰρηνοποιός, 6, one who makes peace between two parties; Xen. Hell. vi. 3. 4,
ὅταν δὲ ἡσυχίας ἐπιθυμήσῃ, εἰρηνοποιοὺς ἡμᾶς ἐκπέμπει; Greg. Nyss. i. 824, εἰρηνοποιός
ἐστιν ὁ εἰρήνην δοὺς ἄλλῳ. In the sense of peaceable, it docs not appear, not even in
Pollux, Onom. 152, συμμάχων εἰρηνοποιῶν καὶ πολεμοποιῶν, for πολεμοποιός hardly means
quarrelsome or warlike, but making enemies, exciting hostility. Hence with Matt. v. 9,
μακάριοι οἱ εἰρηνοποιοί, we can hardly compare Proy. xii. 20, δόλος ἐν καρδίᾳ τεκται-
νομένου κακά, οἱ δὲ βουλόμενοι εἰρήνην εὐφρανθήσονται. It is better to take εἰρηνοποιός
as -- ὈἴροΥ Ἡδριθ, Isa, xxxiii. 7; but we may take the εἰρήνη as in Isa. lii. 7, ywovD rv
nibyi, so that this word already leads on to the special application of the discourse to the
inner circle of the disciples in vv. 11-16. Thus best can we understand the connection
between the beatitude and the accompanying promise, ὅτε viol θεοῦ κληθήσονται.

ἝἙ κών, odca, ov, willing, wnconstrained, gladly. It usually stands opposed to
violence or compulsion, ¢g. Soph. Oed, Col. 939; Plat. Soph. 240 Ο, ἠνάγκακεν ἡμᾶς οὐχ
ἑκόντας ὁμολογεῖν ; Xen. Hell. iii. 1, 4, Πέργαμον ἑκοῦσαν προσέλαβε, opposed to 5, κατὰ
κράτος ἔλαβε; iv. 1. 1, τὰς μὲν βίᾳ, τὰς δὲ ἑκούσας προσελάμβανε. So 1 Cor. ix. 16, εἰ
γὰρ ἑκὼν τοῦτο πράσσω, μισθὸν ἔχω" εἰ δὲ ἄκων, οἰκονομίαν πεπίστευμαι; cf. ver. 16,
ἀνάγκη γάρ μοι ἀπόκειται; Rom. viii. 20, ἡ κτίσις ὑπετάγη οὐχ ἑκοῦσα, GAN... ἐπ᾽
ἐλπίδι. In this general sense of willingness, of non-resistance, however, the fundamental
meaning of the word is contained only in a weakened form; this is its positive meaning,
voluntarily, with will and purpose, as it appears, for example, in combination with γινώσκων,
Boeckh, Inser. ii. 409. 21, οὐδὲ ἄλλῳ ἐπιτράψω ἕκων καὶ γινώσκων ; Ex. xxi. 18, ὁ δὲ
οὐχ ἑκών (sc, πατάξας καὶ ἀποθανών τινα) --- ΤῚΝ NX? We, So especially in all cases where
the topic in question is ἀδικεῖν, βλάπτειν, ἁμαρτάνειν. Here it always signifies design,
Dem. in Mid. 520. 1, ἂν μὲν ἑκὼν βχάψῃ, διπλοῦν" ἂν δ᾽ ἄκων, ἁπλοῦν τὸ βλάβος κελεύ-

ἝἙκών 247 "Akov

ovow ἐκτίνειν; Plat. Prot. 345 E, where ἑκών is also used of one who obliges himself to
something good. The voluntariness, when it anticipates necessity, becomes willingness ;
when it opposes constraint or law, it becomes purpose, eventually contempt or wantonness,
eg. Xen. Hipp. iv. 14, μήποτε κινδυνεύειν ἑκόντα. This is of importance as bearing upon
the ἑκουσίως ἁμαρτάνειν, Heb. x. 26, see ἑκουσίως. Aristotle, Ethic. Nicom. v.15, ἑκὼν
δὲ (sc. ἀδικεῖ) ὁ εἰδὼς καὶ ὃν καὶ ; vii. 11, ἑκὼν... εἰδὼς καὶ ὁ ποιεῖ καὶ οὗ ἕνεκα.

‘Exovctos, a, ov, voluntary, in the same range as ἑκών.--- -(1.) Voluntarily, pur-
posely ; Plato often combines βίαιον and ἑκούσιον, because an intention of violence lies at
the root of it, or the purpose to assert itself by force, βίαιοι ἢ ἑκούσιαι πράξεις, Rep.
x. 603 C; Legg. ix. 860 E, διοριεῖς οὖν αὐτοῖς ἀκούσιά τε καὶ ἑκούσια ἀδικήματα, καὶ τῶν
μὲν ἑκουσίων ἁμαρτημάτων τε καὶ ἀδικημάτων μείζους τὰς ζημίας θήσομεν, τῶν δ᾽ ἐλάττους ;
Soph. Trach. 1113, ἥμαρτεν οὐχ éxovoia.—(I1.) Willingly, uncompelled, gladly; Thuc.
viii. 27, καθ᾽ ἑκουσίαν ἢ πάνυ ye ἀνάγκῃ. So Philem. 14, χωρὶς δὲ τῆς σῆς γνώμης οὐδὲν
ἠθέλησα ποιῆσαι, ἵνα μὴ ὡς κατὰ ἀνάγκην τὸ ἀγαθόν σου ἢ, ἀλλὰ καθ᾽ Exovovov.—Oftener
in the LXX. = 7373, Lev. vii. 16; Num. xxix. 33, xv. 3.

ἝἙ κουσίως, (1.) voluntarily, intentionally ; Heb. x. 26, ἑκουσίως yap ἁμαρτανόντων
ἡμῶν μετὰ τὸ λαβεῖν τὴν ἐπίγνωσιν τῆς ἀληθείας, cf. under ἑκών. The intentionalness
comes out all the more clearly if we compare the passage in Aristotle, Rhed. i. 10, ἔστω
δὴ τὸ ἀδικεῖν τὸ βλάπτειν ἑκόντα παρὰ τὸν νόμον. νόμος δ᾽ ἐστὶν ὁ μὲν ἴδιος ὁ δὲ
κοινός, λέγω δὲ ἴδιον μὲν καθ᾽ ὃν γεγραμμένον πολιτεύονται, κοινὸν δὲ ὅσα ἄγραφα
παρὰ πᾶσιν ὁμολογεῖσθαι δοκεῖ. ἑκόντες δὲ ποιοῦσιν ὅσα εἰδότες καὶ μὴ ἀναγκαζόμενοι.
ὅσα μὲν οὖν ἑκόντες, οὐ πάντα προαιρούμενοι, ὅσα δὲ προαιροῦνται, εἰδότες ἅπαντα"
οὐδεὶς γὰρ ὁ προαιρεῖται ἀγνοεῖ. δι’ ἃ δὲ προαιροῦνται βλάπτειν καὶ φαῦλα ποιεῖν
παρὰ τὸν νόμον, κακία ἐστὶ καὶ ἀκρασία. Aristotle distinguishes further among the
sins committed ἑκουσίως, those which are done designedly and with deliberation, in
the face of better knowledge, from the point of view from which we often find the
saying, οὐδεὶς ἑκὼν κακὰ ποιεῖ. Hence it is clear that the ἑκουσίως of Heb, x. 26
is more closely defined by the addition μετὰ... ἀληθείας in the sense in which Aristotle
combines ἑκὼν καὶ προαιρούμενος, and thus the psychological difficulty of the statement
is removed, so that the 727 a, Num. xv. 30, ἐν χειρὶ ὑπερηφανίας, perfectly corresponds
with it; comp. ver. 27, ἀκουσίως, 7332; comp. also ἄκων in antithesis to ἐξ ἐπιβουλῆς,
Plato, Hipp. Min. 570 E.—(IL.) Willingly, wnconstrained, 1 Pet. ν. 2, μὴ ἀναγκαστῶς ἀλλ᾽
ἑκουσίως, cf. Ps, liii. 8.

"Axwv, ovea, ov, unwillingly, against one’s will, forced; Job xiv. 17, εἴτε ἄκων
παρέβην, an addition of the LXX.; so also Job xxxi. 33. In the N. T. only 1 Cor.
ix. 17, see under éeév.— Ακουσίως often in the LXX. = ΠΡΟ, Lev. iv. 21, 22, 27, v. 15;
Josh. xx. 3,9; comp. Num. xv. 22; nyt 23, Deut. xix. 4; cf. Lev. iv. 13, where it is
an addition of the LXX.—Num. xv. 23, 24, the adjective; xv. 26, ἀκουσιάζομαι.

᾿Ελέγχω 248 Ἔλεος

ἘΔ ἐγχω, generally = to test, to try, to search out with an unfriendly purpose, eg.
Xen. Anab, iii. 5. 14, τοὺς αἰχμαλώτους ἤλεγχον τὴν κύκλῳ πᾶσαν χώραν Tis ἑκάστη εἴη ;
Plat. Soph. 341 Β, τὰς ἄρχας πάσας πάσαις βασάνοις χρώμενοι ἐλεγχόντων. Then = to
. convince, to convict, to prove anything that was disputed or denied, and therefore implying
opposition; Ar. Plut. 574, τινὰ περί twos. Thus in John viii. 46, τίς ἐλέγχει pe περὶ
ἁμαρτίας ; hence to reprimand, to blame, to chide, τινά, Matt. xviii. 15; Luke iii. 19; 1 Cor.
xiv. 24; 1 Tim.v. 20; 2 Tim. iv. 2; Titus 1. 9, 18,11, 16; Heb. xii. 5; Jas. ii, 9; Jude
15, 22; Rev. iii. 19. τί, John iii. 20; Eph. v. 11, 13. Thus we must understand the
passage concerning the so-called punitive office of the Holy Ghost, John xvi. 8, ἐλέγξει
τὸν κόσμον περὶ ἁμαρτίας καὶ περὶ δικαιοσύνης Kal περὶ κρίσεως ; cf. 2 Tim. ii. 25; John
xv. 24—-26.—LXX. = M210, Gen. xxi. 25, xxxi. 37; Lev. xix. 17; 2 Sam. vii. 14; Job
v. 17, ix. 33, xiii. 10, xxxiii. 19; Ps. cv. 14.---ἔλεγξις, rebuke, 2 Pet. ii. 16.

ν Ἔλεγχος, 6, (L) proof, ¢.g. ἀρετῆς, εὐψυχίας. Means of conviction or of proof, Plat.
Gorg. 471 D, οὗτος 6 ἔλεγχος οὐδενὸς ἄξιός ἐστι πρὸς τὴν ἀλήθειαν ; Job xxiii, 7, ἀλήθεια
καὶ ἔλεγχος παρ᾽ αὐτοῦ; ver. 4, τὸ στόμα μου ἐμπλήσαι ἐλέγχων. In this sense the
word occurs in Heb. xi. 1 in parathetic apposition (cf. Kriiger, ὃ 57, 9), ἔστε δὲ πίστις
ἐλπιζομένων ὑπόστασις, πραγμάτων ἔλεγχος οὐ βλεπομένων. This passage describes what
faith is to him who possesses it; it is neither a definition nor a description of faith, but
simply a statement concerning faith—a predicate. Faith is for the believer ἐλπιζομένων
ὑπόστασις, because it produces in him the recognition of the things which are unseen, it
is the means of proof (Bengel, quae sperantur, sunt species; genus quae non cernuntur),
ef. ver. 2.—(IL.) Conviction, blame, Ps. Ixxiii. 14, 6 ἔλεγχός pov, parallel to ἐγενόμην
μεμαστυγωμένος, Job vi. 26, xiii. 6, xvi. 21; 2 Tim. iii. 16, ὠφέλιμος πρὸς... ἔλεγχον.

"EX eos, in classical Greek ὁ ἔλ,, except Diod. Sic. iii, 18, where some read τὸ ἔλι,
as for the most part in the LXX. and always in the Ν, Τὶ =a feeling of sympathy; jellow-
Seeling with misery (ἔλεος = misery, Eurip. Or. 833; Jer, xlii. 2); Arist. Rhet. ii, 8, ἔστιω
δὴ ἔλεος λύπη τις ἐπὶ φαινομένῳ κακῷ POaptin@—Compassion, both as a feeling and a
motive, and even as behaviour, Luke x. 37; Jas, ii, 13, iii, 17; Matt. ix. 13, xii. 7,
xxiii 23. In the LXX. it is the usual rendering of 10M (Isa. lx. 10 =i89), which else-
where is=evdoxia, χάρις κιτιλ.; Gen. xix. 19; Num, xi, 15=10, which is usually
rendered by χάρις. IO = δικαιοσύνη, Gen. xx. 13, xxi. 23; Ex. xv. 13; ἐλεημοσύνη,
Gen. xlvii. 29; Prov. iii 3, xx. 28; οἰκτείρημα, Jer, xxxi. 3; χάρις, Esth, ii. 9; δόξα,
Isa. xl. 7; ἐλπίς, 2 Chron, xxxv, 26. 0M, however, according to Fiirst, probably means
primarily “ inclination,” and is “a specific term to designate the grace and mercy of God,
especially towards His people Israel. ... Thence it is applied to men, denoting their love
and compassion towards each other by virtue of the sacred bond and covenant between
them, and as a religious duty; as, for instance, between blood relations, superiors and
inferiors, towards the unfortunate and the needy;” Hupfeld on Ps. iv. 4, vid. ὅσιος.
(Ἔλεος is the god of pity, Apollod. ii, 8, 1, as distinct from δικαιοσύνη, towards the

Ἔλεος 249 ᾿Ελεύθερος

poor and needy.) In the LXX. ἔλεος is the word used to denote God’s bearing towards
imankind or towards His people in the economy of salvation, and may be rendered mercy,
pity, a feeling of sorrow (cf. Jer. xxxi. 20), as the case may be; opposed to κρίσις, Jas.
ii, 13; Wisd. xii. 22; cf. ἔλεος -- "ἘΝ, Isa. xlv. 8, ἀνατειλάτω ἡ γῆ καὶ βλαστησάτω ἔλεος.
(There can be no more difference between 70% and ἔλεος than between condescending
and merciful love.) Joined with διαθήκη, Ps, Ixxxix. 29; Deut. vii. 9; cf. Ps.
Ixxxix. 50, exxx. 7, xvii. 7, xxv. 6, 7; Isa. lxiii.'7; 1 Sam. xv. 6, xx. 8—lIsa. lvi. 1,
ἤγγικε τὸ σωτήριόν μου παραγίνεσθαι καὶ τὸ ἔλεός μου ἀποκαλυφθῆναι -- ΠΡῚΝ .----Τὴὰ this
sense, Viz. as an appropriate word for God's merciful economy which meets the wants of
human woe, we find it in Luke i. 54, ἀντελάβετο ᾿Ισραὴλ παιδὸς αὐτοῦ, μνησθῆναι ἐλέους,
καθὼς ἐλάλησεν «.7.d.; cf. Ps, xxv. 6.—Luke i. 50, 58, 72, 78; Rom. ix. 23, wa γνωρίσῃ
τὸν πλοῦτον τῆς δόξης αὐτοῦ ἐπὶ σκεύη ἐλέους, ἃ προητοίμασεν εἰς δόξαν ; xi. 31, τὸ ὑμέτερον
ἔλεος, where God's gracious dealings are regarded as tending to the salvation of mankind,
cf. Isa. lv. 3.—Rom. xv. 9, cf. ver. 8; 1 Pet. 1. 3; Jude 21; 2 Tim.i. 16,18. Joined
with ἀγάπη, Eph. ii. 4 (cf. Isa. lx. 10, διὰ ἔλεον ἠγάπησά ce), with μακροθυμία, 1 Tim. 1,
16 ; χάρις, Heb. iv. 16; in the introductory greetings of the Epistles, χάρις ἔλεος εἰρήνη,
1 Tim. 1. 2; 2 Tim. 1, 2; 2 John 3; ἔλεος and εἰρήνη, Gal. vi. 16; Jude 2.—The N. T.
expression, however, which strictly corresponds with the O, T. 1M, is ydpis,—a term more
appropriate to N. T. views, because it gives prominence to the freeness and unconditional-
ness of God’s love, an element which appears only in the ἔλεος of Titus iii. 5, οὐκ ἐξ
ἔργων τῶν ἐν δικαιοσύνῃ ὧν ἐποιήσαμεν ἡμεῖς, ἀλλὰ κατὰ τὸ αὐτοῦ ἔλεος ἔσωσεν ἡμᾶς.

Ἐ λ εέω, sometimes ἐλεάω, Rom. ix. 16,18, Jude 22, to have pity, to be compassionate,
τινὰ towards any one, to have compassion upon him; Matt. ix. 27, xv. 22, xvii. 15, xviii.
33, xx. 30, 31; Mark v. 19, x. 47,48; Luke xvi. 24, xvii. 13, xviii. 38, 39; Phil.
ii. 27; Rom. xii. 8; 1 Cor. vii. 25.—As ἔλεος denotes God’s mercy as the principle and
rule of the revelation of His grace, so ἐλεεῖν, when applied to God, means to have mercy
upon any one, to make him a partaker of saving grace, Rom. ix.15,16; in ver. 18 opposed
to σκληρύνειν. The passive aor. ἠλεήθην, perf. part. ἠλεημένος, designates the person to
whom mercy is shown, who is favoured, and admitted to a state of grace; it is used of the
company of the redeemed, 1 Pet. ii. 10; Rom. xi, 30-32; of individuals, 2 Cor. iv. 1;
1 Tim. i. 13, 16; Matt. v. 7. In Jude 22 the reference, in like manner, is to the
appropriation of Messianic salvation. For this application of the term we have no O. Τὶ
precedent. LXX.=pn, pn, om. Isa. xliv. 23 parallel to λυτροῦν, δοξασθῆναι.

*AvéXeos, unmerciful; a form unknown in classical Greek, adopted by Lachm. and
Tisch, in Jas. ii. 13, ἡ yap κρίσις ἀνέλεος τῷ μὴ ποιήσαντι ἔλεος" κατακαυχᾶται ἔλεος
κρίσεως ; Received text, ἀνέλεως ; classical form, ἀνηλεής.

Ἐλεύθερος, a, ον, connected with EAEYTON, whence ἐλεύσομαι, fut. of ἔρχομαι,
therefore, perhaps, capable of movement. Curtius, p. 436, says, “As to ἐλεύθερος, the old
derivation mapa τὸ ἐλεύθειν ὅπου ἐρᾷ (Etym. M. 329, 44) seems thoroughly justified ...

24

᾿Ελεύθερος 250 ᾿Ἐλεύθερος

at the same time, the mark of the free German was to go where he chose; because,
among the numerous records of emancipation among the Greeks, ἀποτρέχειν ols κα θέλῃ, a3
the Delphic dialect expresses it, was always an essential sign of liberty.”—-(I.) Absolutely,
free, unconstrained, unfettered, independent, of one who is not dependent upon another; for
the most part in a social and political sense, opposed to δοῦλος, whose will and power
another directs; cf. John viii. 32, 33. So in 1 Cor. vii. 21, 22, xii. 13; Gal. iii. 28;
Eph. vi. 8; Col. iii 11; Rev. vi. 15, xiii, 16, xix. 18; 1 Cor. ix.1; οὗ ver. 19, ἐλεύθερος
yap ὧν ἐκ πάντων πᾶσιν ἐμαυτὸν ἐδούλωσα, vv. 20-22. The social relationship serves,
in Gal. iv. 22-31, to illustrate the difference between the Old and New Test. economy
(ἐλευθέρα opposed to παιδίσκη). It is there shown how the partakers of N. T. grace are
free from Mosaic restrictions and regulations (vid. νόμος) ; cf. ver. 26, ἡ δὲ ἄνω 'Ιερουσαλὴμ
ἐλευθέρα ἐστίν, opposed to ver. 25, δουλεύει κιτιλ.; cf. ver. 21, ὑπὸ νόμον εἶναι. Still the
connection shows that another element is taken into account in contrasting O. T. bondage
with N. T. freedom, viz. the κατὰ σάρκα yevynOijvar—according to the traditions of human
nature—as opposed to the διὰ τῆς ἐπαγγελίας γενν. of ver. 23. The εἰς δουλείαν γενν.
of ver. 24 answers to the κατὰ σάρκα yevy. of ver. 23. ΑΒ the contrasted elements
named in ver. 23 are not repeated in vv. 25, 26, we may conclude that as, in the apostle’s
view, the conditions of human nature in its present state (σάρξ) correspond with the
state of thraldom to the legal restrictions of life (δουλεία), so in the conception of freedom,
as he here employs it, independence of the σάρξ as pertaining to the promise is blended
with liberation from the law. Our Lord draws the same comparison between ἐλεύθερος
and δοῦλος in John viii. 32-36 when explaining the design of His gracious operations.
The antithesis to ver. 33, ἐλεύθεροι γενήσεσθε, and ver. 36, ἐὰν οὖν ὁ vids ὑμᾶς ἐλευθερώσῃ,
ὄντως ἐλεύθεροι ἔσεσθε, is not only δοῦλος τῆς ἁμαρτίας, ver. 34, so that that moral aspect
only of freedom is insisted upon which is referred to in Xen. Mem. iv. 5. 2 sqq., ὅστις οὖν
ἄρχεται ὑπὸ τῶν διὰ τοῦ σώματος ἡδονῶν καὶ διὰ ταύτας μὴ δύναται πράττειν τὰ βέλτιστα,
νομίζεις τοῦτον ἐλεύθερον εἶναι; ἥκιστα, ἔφη. Ισως γὰρ ἐλεύθερον φαίνεταί σοι τὸ πράττειν
τὰ βέλτιστα; it is the position designated by the word δοῦλος generally, which implies
subjection to some foreign power, so that the individual is not his own master, see ver. 35.
Man is in this bondage because he is δοῦλος τῆς ἁμαρτίας, vv. 34, 35; de. he is fettered
in the possession and ordering of his own life, which cannot freely develope itself, which
he cannot freely enjoy, because of the disturbing power of sin. Hence ἐλευθεροῦν, ἐλευθερός
answer to what is afterwards called ἀπολυτροῦν. As to the range of its meaning, see
ἐλευθερίας. The word also denotes independence of outward restraint, and the right to direct
and govern oneself (cf. Diog. Laert. vii. 121, ἐλευθερία... ἐξουσία αὐτοπραγίας ; Plato, Def.
415 A, ἐλεύθερον τὸ ἄρχον αὐτοῦ; 412 D, ἐλευθερία ἡγεμονία βίου" αὐτοκράτεια ἐπὶ παντί"
ἐξουσία τοῦ καθ᾽ ἑαυτὸν ἐν βίῳ ἀφειδία ἐν χρήσει καὶ ἐν κτήσει οὐσίας), as belonging
distinctively to the Christian state, wherein man is delivered from every hostile power;
see 1 Pet. ii, 16 (ὑποτάγητε x.7.d.), ὡς ἐλεύθεροι, καὶ μὴ ὡς ἐπικάλυμμα ἔχοντες τῆς κακίας
τὴν ἐλευθερίαν, ἀλλ᾽ ὡς θεοῦ δοῦλοι; cf. 2 Pet. ii. 19; Gal. ν. 18; 1 Cor. x. 29.

᾿Ελεύθερος 251 ᾿Ελευθερόω

(IL) Relatively, free, separate from or independent of; with the genitive, eg. ζημίας,
φόβου, and other words. Instead of the simple genitive we have in Rom. vii. 3, ἐλ. ἀπὸ
τοῦ νόμου; 1 Cor. ix. 19, ἐκ πάντων. It is joined with the dative in Rom. vi. 20, ὅτε yap
δοῦλοι ἦτε τῆς ἁμαρτίας, ἐλεύθεροι ἣτε τῇ δικαιοσύνῃ, but this is never found in classical
Greek ; it may be best understood in the same manner as is the dative with ὑπήκοος,
δοῦλος, the genitive denoting the objective relation of dependence, and the dative the
moral relation of subjective surrender; cf. ver. 19, παρεστήσατε τὰ μέλη ὑμῶν δοῦλα TH
ἀκαθαρσίᾳ, τῇ δικαιοσύνῃ, which alone expresses, and without any redundancy, the due
relation of the antecedent to the consequent; vid. Kriiger, § xlvii. 26. 2—In Matt. xvii.
26, ἐλεύθεροί εἰσιν οἱ υἱοί, we must supply from the context κήνσου, or the like; cf. Dem.
xxxv. 21, χρήματα ἐλεύθερα, property free of encumbrance,

Ἐ λλευθερέα, ἡ, freedom, independence, in social and national life, opposed to δουλεία,
the state of dependence; usually denoting the absence of all limitations to independent
action, to be lord and master of oneself, ἐξουσία αὐτοπραγίας ; 1 Cor. x. 29, ἡ ἐλευθερία μου
-- ἔξεστι, ver. 23. Freedom is a distinctive blessing of the economy of grace, which, in
contrast with the O. T. economy, is represented as including independence of legal restric-
tions and rules of life, Gal. ii. 4, v. 1, 13; or, in contrast with the present subjection of
the creature to the bondage of corruption, as the future state of the children of God, Rom.
Vili. 21, ἡ κτίσις ἐλευθερωθήσεται ἀπὸ τῆς δουλείας τῆς φθορᾶς (cf. ver. 20) εἰς τὴν ἐλευ-
θερίαν τῆς δόξης τῶν τέκνων τοῦ θεοῦ; οἵ. ver. 28, ἀπεκδεχόμενοι τὴν ἀπολύτρωσιν τοῦ
σώματος ἡμῶν. It further becomes manifest in παῤῥησία, and in ἐλπὶς τῆς δόξης, 2 Cor.
iii, 17; cf. vv. 12, 18 (cf. Lucian, Piscat. 17, ὦ ᾿Ελευθερία καὶ Παῤῥησία), as the Lord
the Spirit removes the state described in ver. 14, ἐπωρώθη τὰ νοήματα αὐτῶν, --οὗ δὲ τὸ
πνεῦμα κυρίου, édevOepia, Whatever be the definite form it assumes in the varying
relations of life, we must take Christian freedom (like ἀπολύτρωσις) to denote the one
essential and comprehensive result of redemption, the correlative of life, see ζωή ; for it is
not only freedom from the consequences of sin, but (if we may use the expression) ἐξ
restores the man to himself, makes him his own master, independent of every power alien
to his higher nature,—of sin in all its forms and consequences,—and guarantees for him
unhindered possession and unfettered action of his life in a manner conformable to his
real self. Accordingly, Jas. 1, 25, νόμος τέλειος ὁ τῆς ἐλευθερίας ; ii. 12, οὕτως ποιεῖτε
ὡς διὰ νόμου ἐλευθερίας μέλλοντες κρίνεσθαι, because Christianity puts the man’s free act
in the place of the act legally enforced, the man’s independent decision in lieu of the
legal necessity. ᾿Ελευθερία is free and true independence, as distinct from that fettered
arbitrariness which is only an apparent freedom; 2 Pet. ii. 19, ἐλευθερίαν ἐπαγγελλόμενοι,
αὐτοὶ δοῦλοι ὑπάρχοντες τῆς φθορᾶς. Hence the exhortations in Gal. v.13; 1 Pet. ii, 16.

Ἔλευθερόω, to make free, to liberate, τοὺς δούλους, Thuc. viii. 15; John viii,
32, 36; Rom. viii. 21; Gal. v. 1 = to save from thraldom, a positive expression for

᾿Ελευθερόω 252 Ἐλπίς

λυτροῦν, ἀπολυτροῦν. Vid. ἐλεύθερος, ἐλευθερία. Rom. vi. 18, 22, ἀπὸ τῆς ἁμαρτίας ;
Viii. 2, ἀπὸ τοῦ νόμου τῆς ἁμαρτίας καὶ τοῦ θανάτου.

᾿Απελεύθερος, emancipated—1 Cor. vii. 22, 6 γὰρ ἐν κυρίῳ κληθεὶς δοῦλος
ἀπελεύθερος κυρίου éotw,—because the dependence which the earthly relation may in-
volve does not really exist in the new sphere into which the calling introduces, Philem,
16; 1 Tim. vi. 2; or because the state of servitude in which the slave is, ceases to be a
state of oppressive dependence through the gift of a higher independence; vid. ἐλευθερία.

"Eris, &os, ἡ, hope, ie. expectation of something future, and, indeed, προσδοκία
ἀγαθοῦ, Plat. Def. 416 ; from ἔλπω, ἔλπομαι, which is the middle = to imagine or expect
something of the future, also of anaious expectation, eg. Herod. vi. 109. 3, ix. 113, ἐλπό-
μενος δὲ τί of κακὸν εἶναι. Thucyd. uses ἐλπτίζω more frequently indefinitely as = to expect,
yet not of arbitrary, but always of well-grounded expectation. Thuc. vii. 61, ἡ τῶν per-
λόντων κακῶν ἐλπίς , Plat. Rep. i. 330 E, ξῇ μετὰ κακῆς ἐλπίδος, Legg. i. 644 OC, πρὸς δὲ
τούτοιν ἀμφοῖν ad δόξας μελλόντων οἷν κοινὸν μὲν ὄνομα ἐλπὶς ἴδιον δὲ φόβος μὲν ἡ πρὸ
λύπης ἐλπίς, θάῤῥος δὲ ἡ πρὸ τοῦ ἐναντίου’. The word, indeed, includes the idea of some
future and wished-for good as the object of aspiration, together with the probability that
this hoped-for good will be realized ; but it is nevertheless observable that here the distinctive
idea of hope is absent from the word, and that just in later Greek, when in the sphere of
Christianity hope became so strong and clear an element, édzis occurs frequently no longer
in the undefined sense of eapectation, but as signifying anaiety and fear,—a meaning which
there is no trace of in the LXX. nor in the N. T. Thus, already Eurip. Or. προσῆλθεν
ἐλπίς, ἣν φοβουμένη «.7.d.; Thuc. vii. 61; Lucian, Tyran. 3. So ἐλπίζω -- ο fear, see
below. Acts xxvii. 20, περιῃρεῖτο ἐλπὶς πᾶσα τοῦ σώζεσθαι ἡμᾶς ; Acts xvi.19, ἐξῆλθεν
ἡ ἐλπὶς τῆς ἐργασίας αὐτῶν ; Rom. viii. 24, 25, ἐλπὶς δὲ βλεπομένη οὐκ ἔστιν ἐλπίς" εἰ
δὲ ὃ οὐ βλέπομεν ἐλπίζομεν, δι’ ὑπομονῆς ἀπεκδεχόμεθα. Hope, accordingly, is a prospect,
gladly and firmly held as a well-grounded expectation of a future good; 2 Cor. χ. 15;
Phil. 1. 20; 1 Cor. ix. 10. See the collection of sayings in Stobaeus, Florilegium, 110,
where hope is described as the tendency of the desires (peculiar to man) towards the
future, and towards some good, supposed or real, but at present hidden. Thus, for
example, ἐλπὶς βροτοῖς κάκιστον, ἡ πολλὰς πόλεις συνῆψ᾽, ἄγουσα θυμὸν εἰς ὑπερβολάς
(Eurip. Suppl. 479); ἄνθρωπος ἀτυχῶν σώξεθ᾽ ὑπὸ τῆς ἐλπίδος (Menand.); ἐν ἐλπίσε
χρῆ τοὺς σοφοὺς ἔχειν βίον (Eurip.); ἐλπὶς γὰρ ἡ βόσκουσα τοὺς πολλοὺς βροτῶν, and
others, Comp. Eccles. ix. 4. We must distinguish between hope in a subjective and
hope in an objective sense,

(1) Subjective: a dearly cherished and apparently well-grounded (or supposed to be
well-grounded) expectation and prospect of some desired good, Acts xxvii. 20, xvi. 19;
2 Cor. x. 15; Phil. i. 20; expectations generally, wherewith a man shapes the future in
his favour, 1 Cor, ix. 10, ὀφείλει ἐπ᾿ ἐλπίδι ὁ ἀροτριῶν ἀροτριᾶν, καὶ ὁ ἀλοῶν ἐπ᾽ ἐλπίδι
τοῦ μετέχειν ; Rom, iv. 18, παρ᾽ ἐλπίδα ἐπ᾽ ἐλπίδι ἐπίστευσεν, where ἐλπίς is to be taken

».

Ἐλπίς 253 "Eris

both times in a subjective sense, not in an objective sense first, cf. Plat. Ale. i. 105 A, ἐπὶ
τίνι ἐλπίδι ζῆς ; Soph. Ant. 392, ἡ ἐκτὸς καὶ παρ᾽ ἐλπίδας yapa. In the N. T. hope is
described as the distinguishing blessing of those who are within the range of God's
economy of grace; Eph. ii. 12, ποτὲ ὑμεῖς τὰ ἔθνη ἐν σαρκὶ... ἐλπίδα μὴ ἔχοντες ; 1 Thess.
iv. 13, of λοιποὶ of μὴ ἔχοντες ἐλπίδα ; for, as the reasonable expectation of a future good,
ae, as the prospect of the future revelation of final salvation, it can spring only from the
promises of salvation, which give reason and form to the wishes of men, and concentrate
their shaken and scattered longings upon one firm and certain point. For this connection
of hope with the promises of salvation, cf. Acts xxvi. 6, ἐπ᾿ ἐλπίδι τῆς εἰς τοὺς πατέρας
ἐπαγγελίας γενομένης ὑπὸ τοῦ θεοῦ ; Rom. xv. 4, ἵνα διὰ τῆς ὑπομονῆς καὶ τῆς παρακλήσεως
τῶν γραφῶν τὴν ἐλπίδα ἔχωμεν. (Sophocles, on the contrary, calls prophecy conversely
the child of hope, Oecd. R. 157, εἰπέ μοι, ὦ χρυσέας τέκνον ᾿Ελπίδος, ἄμβροτε Papa.)
Hence it is that in the O. T. ὑπομονή is used more frequently than ἐλπίς ; and the tone
of language in the LXX. clearly shows that hope in this sense possesses a psychological
definiteness,—the certainty and clearness of its goal, as well as a definiteness of object,—
which all hope apart from Scripture was destitute of. The distinctive O. T. word for
hope is Πρ, MPA, Mp. ΤῸ this corresponds ὑπομείνειν, ὑπομονή, Ps. xxvii. 14, > xxvii. 34,
xxv. 5; Jer. xiv. 19; Ps. Ixxi. 5. Jehovah, ie. the God of promise, is the ὑπομονὴ
Ἰσραήλ, Jer. xiv. 8, xvii. 13, pA, on the contrary, is fitly rendered by ἐλπίς, Job v. 16,
vi. 8, εἰ yap τὴν ἐλπίδα μου δώῃ ὁ κύριος ; xiv. 7, ἔστι yap δένδρῳ ἐλπίς ; vii. 6, ὁ βιός μου
ἀπόλωλε ἐν κενῇ ἐλπίδι --- ὈΞᾺΞ MPA, For the import of hope in Jewish life, see Jer.
xxix. 11, mpm nny ΞΟ n>, LXX. τοῦ δοῦναι ὑμῖν ταῦτα; Zech. ix, 12, MPAD ‘YON.
Elsewhere ἐλπίς, ἐλπίζειν τ ΠΣ, NDI, side by side with πεποιθέναι. Ps, xl. 5, Ixv. 6,
Ixxi. 5; Jer. xvii. 7, εὐλογημένος ὁ ἄνθρωπος ὃς πέποιθεν ἐπὶ τῷ κυρίῳ καὶ ἔσται κύριος ἐλπὶς
αὐτοῦ. The world-embracing fulness of hope which the N. T. unfolds is unknown beyond
its sphere, inasmuch as the promises and operations of grace are unknown (Eph. ii. 12,
ξένοι τῶν διαθηκῶν τῆς ἐπωγγελίας, ἐλπίδα μὴ ἔχοντες ; Matt. xii. 21, τῷ ὀνόματι αὐτοῦ ἔθνη
ἐλπιοῦσιν), and because that hope reasonably expects the removal of all the evils of life,
and is an assurance of final salvation, including even death in its reckoning, which cannot
fail, Rom. v. 5, ἡ δὲ ἐλπὶς οὐ καταισχύνει. With this cf. 1 Pet. iii, 15, ἕτοιμοι ἀεὶ πρὸς
ἀπολογίαν παντὶ τῷ αἰτοῦντι ὑμᾶς λόγον περὶ τῆς ἐν ὑμῖν ἐλπίδος. Accordingly, God is
ὁ θεὸς τῆς ἐλπίδος, Rom. xv. 18. The promises of the Ο. Τὶ involve the facts of the
N, T., and in particular, the resurrection of Christ as the beginning of their fulfilment
(1 Cor. xv. 20; Col. i. 18; Acts xxvi. 23), and herein afford a new ground of hope, ef.
Acts xxiii. 6; 1 Pet. 1. 3,6... ἀναγεννήσας ἡμᾶς εἰς ἐλπίδα ζῶσαν δι’ ἀναστάσεως ᾿Ιησοῦ
Χριστοῦ ἐκ νεκρῶν, ver. 21, (Cf. Wisd. iii. 4.) The better hope (Heb. vii. 19) guaranteed
by the kingly high-priesthood of Christ is “ better,’ not only in the subject-matter of it,
but in its psychological definiteness also; and the κρείττων must be explained by com-
parison with the preceding οὐδὲν γὰρ ἐτελείωσεν ὁ νόμος. The object of hope is σωτηρία,
1 Thess. v. 8, cf. Rom. viii. 24 ; ζωὴ αἰώνιος, Tit. i. 2, iii 7; ἡ δόξα τοῦ θεοῦ, Rom. v. 2,

"Eris 254 Ἔλπίς

cf. Col. i. 27; ἀνάστασις τῶν νεκρῶν, Acts xxiv. 15, xxiii. 6,—and therefore the full
realization of salvation in all its bearings, cf. 1 John iii. 2, 3; 2 Cor. iii 12,18. Hence
the prominence given to hope as outweighing tribulation, Rom. v. 3, 4, ἡ θλίψις ὑπομονὴν
κατεργάζεται, ἡ δὲ ὑπομονὴ δοκιμὴν, ἡ δὲ δοκιμὴ ἐλπίδα; Rom. xii. 12, τῇ ἐλπίδε χαί-
ροντες, τῇ θλίψει ὑπομένοντες ; 1 Thess. i. 3, ἡ ὑπομονὴ τῆς ἐλπίδος. It thus embraces
the entire sphere over which the results of sin have spread, Rom. viii. 20, τῇ ματαιότητι
ἡ κτίσις ὑπετάγη, οὐχ ἑκοῦσα, ἀλλὰ διὰ τὸν ὑποτάξαντα ἐπ᾽ ἐλπίδι, cf. vv. 19, 21. N. T.
hope, in a word, includes the prospect of a state wherein all needs shall be supplied, all
wants satisfied, all the hindrances of life and results of sin removed, raising upon the
basis of trusted Scripture promise and the facts of redemption a future full of bliss, in
contrast with the unsatisfying present. Cf. Jer. xxix. 11; Rom. viii. 24, τῇ ἐλπίδι
ἐσώθημεν; Acts ii. 26, ἡ σάρξ pov κατασκηνώσει ἐπ᾽ ἐλπίδι, cf. ver. 27. Like salvation
itself, it is moral in its nature, cf. Prov. xxviii. 7, ἐλπὶς δὲ ἀσεβῶν ἀπολεῖται, consequently
we find it closely connected with δικαιωθῆναι, δικαιοσύνη, Rom. v. 1 sqq.; Gal. v. 5,
ἡμεῖς yap πνεύματι ἐκ πίστεως ἐλπίδα δικαιοσύνης ἀπεκδεχόμεθα, where Sex. must be taken
as the subjective genitive, and not as the genitive of the object ; for this latter would not
be in keeping with the Pauline doctrine, according to which righteousness, as the privilege
and state of the believer, is already present, cf. 2 Tim. iv. 8; Gal. i 17; Rom. v. 1 sqq.
Thus rendered, ver, 5 stands in striking contrast with ver. 4, we wait in faith—wherein
we are justified—/or the hope which righteousness has. Cf. Phil. iii, 9; Bengel, “ Justitia
jam est praesens cagque nobis spem in reliquum praebet, Rom. iv. 4, 5.” Rom. v. 19, déxavos
καταστήσονται οἱ πολλοί, cannot be referred to as sanctioning the taking di«. as the geni-
tive of the object, because (comp. ver. 21) the future there refers, not to the final judg-
ment, but to a fact which is not yet ended, but is continually being realized, ef. iii. 22,
eis πάντας καὶ ἐπὶ πάντας τοὺς πιστεύοντας. Vid. Kriiger, ὃ liii, 10.4. This moral
character of hope, however, exercises a moral influence upon the subject of it, 1 John
iii. 3, πᾶς ὁ ἔχων τὴν ἐλπίδα ταύτην ἐπ᾽ αὐτῷ dyviter ἑαυτόν. Cf. 2 Cor. iii. 12 with
ver. 9. It is a necessary element in the Christian character, 1 Cor. xiii. 13, 1 Thess.
i. 3, v. 8, and is the fruit of the faith which lays hold of the promises and facts of re-
demption, and appropriates them, cf. Rom. xv. 13, ὁ δὲ θεὸς τῆς ἐλπίδος πληρῶσαι ὑμᾶς
πάσης χαρᾶς καὶ εἰρήνης ἐν TO πιστεύειν, εἰς τὸ περισσεύειν ὑμᾶς ἐν TH ἐλπίδι ἐν δυνάμει
πνεύματος ἁγίου. Accordingly, faith is ἐλπιζομένων ὑπόστασις, Heb. xi. 1. Τὸ differs
from hope just as the present possession of grace differs from its future accomplishment,
Hope is the necessary safeguard of faith amid the contradictions of this present life, “the
high courage that abides firm in every attack” (Luther); hence Heb. iii. 6, ἐὰν τὴν παῤ-
ῥησίαν καὶ τὸ καύχημα τῆς ἐλπίδος κατασχῶμεν ; cf. vii. 19; 2 Cor. iii, 12; Heb. vi. 11,
ἐνδείκνυσθαι σπουδὴν πρὸς τὴν πληροφορίαν τῆς ἐλπίδος ἄχρι τέλους ; x. 23, κατέχωμεν
τὴν ὁμολογίαν τῆς ἐλπίδος ἀκλινῆ. (It is no contradiction of this to say that hope may be
objectively an incentive to faith, Col. i. 5.) The bearing of the hoping subject is expressed
by ἐλπίζειν, ἀπεκδέχεσθαι, ἐκδέχεσθαι, ἐπιζητεῖν, ὀρέγεσθαι, ἀποβλέπειν, ὑπομένειν.

Ἐλπίις 255 Ἐλπίζω

(IL) Objective, the expected good, that for which we hope. Thus in Acts xxviii. 20,
ἡ ἐλπὶς τοῦ "Iopanr; Eph. i. 18, εἰς τὸ εἰδέναι ὑμᾶς τίς ἔστιν ἡ ἐλπὶς τῆς κλήσεως αὐτοῦ ;
iv. 4, ἐκλήθητε ἐν μιᾷ ἐλπίδι τῆς κλήσεως ὑμῶν ; Col. i. 5, ἡ ἐλπὶς ἡ ἀποκειμένη ὑμῖν ἐν
τοῖς ovpavois,—in which sense hope is the motive for the Christian’s walk in faith and love.
Col. i. 23, ἡ ἐλπὶς τοῦ edayyediov; Titus ii, 13; Heb. vi. 18; Rom. viii.. 24; Gal. v. 5.
In keeping with this, that upon which one fixes his hope, for which we hope, is called
ἐλπίς, eg. children are ἡ γονέων ἐλπίς. Thue. iii. 57, ὑμεῖς, ὦ “ακεδαιμόνιοι, ἡ μόνη
ἐλπίς. Christ also is ἡ ἐλπὶς τῆς δόξης, Col. i. 27; cf. 1 Tim. i. 1; 1 Thess. ii. 19,
τίς yap ἡμῶν ἐλπίς; Cf. Zockler, De vi ae notione vocabuli ἐλπίς in NV. T. (Giessen
1856).

"Er (fa, fut. ἐλπιῶ, Matt. xii. 21, from Isa. xlii. 4; Rom. xv. 12, from Isa. xi. 10.
Perf. ἤλπικα = to expect, to hope; in the Scripture sense = δι᾿ ὑπομονῆς ἀπεκδέχεσθαι, Rom.
viii. 25 (see under ἐλπίς. Also=to fear, eg. Soph. Ajax. 799; Plato, Rep. viii. 572 E;
Herod. viii. 12; Herodian, viii, 8. 3; Eurip. Jon. 348)—(1.) With a statement of the
object, ze. the blessing, which is not present to the subject, but longed for and expected
with fancied or real probability = to hope for anything. Rom. viii. 24, 25, ὃ yap βλέπει
τίς, τί καὶ ἐλπίζει; εἰ δὲ ὃ οὐ βλέπομεν, ἐλπίζομεν, δι’ ὑπομονῆς ἀπεκδεχόμεθα. Cf.
1 Thess. i. 8, ἡ ὑπομονὴ τῆς ἐλπίδος ; 1 Cor. xiii. 7, ἡ ἀγάπη πάντα ἐλπίζει,---- ΠΥ hopes
of and for others all that can be the subject-matter of hope; cf. Phil. i. 6 ; 2 Cor. ii. 7,
ete.; 2 Cor. viii. 5. With the infinitive following, Luke vi. 34, xxiii. 8; Acts xxvi. 7;
Rom. xv. 24; 1 Cor. xvi. 7; 2 Cor. v. 11; Phil. ii, 19, 23; 1 Tim. iii. 14; 2 John 12;
3 John 14. With ὅτε following, Luke xxiv. 21; Acts xxiv. 26 ; 2 Cor.i. 10, 13, xiii. 6 ;
Philem, 22. The part. pass. τὰ ἐλπιζόμενα, Heb. xi. 1, denotes the blessings hereafter
to be revealed, so far as the Christian puts himself in relation with them.

(1.0 Without object = to set one’s hope upon something, i.e. the hope of future good for-
tune, 1 Tim. vi. 17, ἠλπικέναι ἐπὶ πλούτου ἀδηλότητι. Thus very rarely in classical Greek ;
mostly in biblical and ecclesiastical Greek only, and to denote the hope of salvation, vid.
ἐλπίς (cf. Luke xxiv. 21; Acts xxvi. 7; Rom. viii. 24, 25), So in John v. 45, ἔστιν ὁ
κατηγορῶν ὑμῶν, Μωῦσῆς, εἰς ὃν ὑμεῖς ἠλπίκατε. With eis, in 1 Pet, iii. 5; 2 Cor. 1. 10
(cf. Ps. cxlv. 15; Isa. li. δ). With ἐν, 1 Cor. xv. 19, ἐν Χριστῷ ἠλπικότες (cf. Phil.
ii. 19; 2 Kings xviii. 5; Ps. xxvii. 3). With the dative simply, Matt. xii. 21, τῷ
ὀνόματι αὐτοῦ ἔθνη ἐλπιοῦσιν, from Isa. xlii. 4. (Cf. Thue. iii. 97, ἐλπίσας τῇ τυχῇ.)
Oftener with ἐπί followed by the dative or accusative. The latter in 1 Pet.i. 13, τελείως
ἐλπίσατε ἐπὶ τὴν φερομένην ὑμῖν χάριν ἐν ἀποκαλύψει ᾿Ιησοῦ Χριστοῦ (iii. 5) ; 1 Tim. v. 5,
ἤλπικεν ἐπὶ τὸν θεὸν, καὶ προσμένει ταῖς δεήσεσιν κιτιλ. With the dative, Rom. xv. 12,
ἐπ᾽ αὐτῷ ἔθνη ἐλπιοῦσιν (from Isa, xi. 10 = WT Da YON); 1 Tim. iv. 10, ἠλπίκαμεν ἐπὶ
θεῷ ζῶντι, ὅς ἐστιν σωτὴρ πάντων ἀνθρώπων, μάλιστα πιστῶν. Here σωτηρία, in its
fullest extent, is the object of the hope. The frequent use of the perfect in this sense is
worthy of notice. In the LXX. the compound verb ἐπελπίζειν occurs, 2 Kings xviii, 30 ;

᾿Ελπίξω 256 "Epyov

Ps. lii. 7, exix. 43, 49, 81. In the N. T. προέλπίζειν, Eph. i. 12 (distinguishing Israel
from the believing Gentiles).

"E py ov, τό, work, performance, the result or object of employment, making, or work-
ing (“The word had originally the digamma, and hence appears its identity with the
German Werk and the English work,’ Passow, Worterb.; Old High German wuerah, from
uueran, “to make, to do,” cf. Curtius, p. 165), As against βουλή, Acts v. 38, cf. Hom.
il. ix. 374; λόγος and the like, 2 Cor. x. 11, οἷοί ἐσμεν τῷ λόγῳ δι’ ἐπιστολῶν ἀπόντες,
τοιοῦτοι καὶ παρόντες τῷ ἔργῳ, ---ἃ frequent antithesis admitting of various shades of con-
trast; Matt. xxiii. 3; 1 John iii. 18; Herod. iii. 135, ταῦτα εἶπε καὶ ἅμα ἔπος τε καὶ
ἔργον ἐποίεε; Titus i. 16, θεὸν ὁμολογοῦσιν εἰδέναι, τοῖς δὲ ἔργοις ἀρνοῦνται ; i.e. profession
and practice, saying and doing, do not correspond; Eurip. Alc. 840, λόγῳ ἦσαν οὐκ ἔργῳ
φίλοι. Thus we understand 2 Thess. ii. 17, ὁ θεὸς... παρακαλέσει ὑμῶν τὰς καρδίας καὶ
στηρίξει ἐν παντὶ ἔργῳ καὶ λόγῳ ἀγαθῷ, i.e. Christian profession and practice in their
due connection with each other. On the other hand, Col. iii. 17, πᾶν 6 τι ἂν ποιῆτε ἐν
λόγῳ ἢ ἐν ἔργῳ, πάντα ἐν ὀνόματι κυρίου ᾿Ιησοῦ, seems, according to the context, to be
more appropriately explained by the analogy of Matt. xii. 86, 87. The same connection
or antithesis we find in Luke xxiv. 19; Acts vii. 22. Cf Χόγος εἴδωλον ἔργων, λόγος
σκιὰ ἔργου, M. Neander, Gnomol. 1, in Diisterdieck on 1 John iii. 18—"Epyov denotes
(according to the connection) that work which each one has to do, as in Mark xiii. 34, Sods
ἑκάστῳ τὸ ἔργον αὐτοῦ, or that which each is doing or has done. The uses of the word,
especially in the N. T., may be classified as follows :—

I. (a.) Work as a single performance. Matt. xxvi. 10, ἔργον καλὸν εἰργάσατο εἰς ἐμέ;
Mark xiv. 6; John vii. 21, x. 32, 33; 1 Cor. v. 2. Especially in the plural, τὰ ἔργα,
eg. τὰ ἔργα τοῦ Χριστοῦ, Matt. xi. 2; and in the Gospel of St. John, of Christ’s miracles,
John v. 20, 36, vii. 3, x. 25, 32, 38, xiv. 10, 11, 12, xv. 24; ἔργα τοῦ θεοῦ, what God
has brought to pass, created or done, Heb. iii. 9, iv, 4, 10,1. 10; cf Rev. ix. 20; Acts
vii. 41; John vi. 28, τὲ ποιῶμεν ἵνα ἐργαζώμεθα τὰ ἔργα τοῦ θεοῦ. Here τ. θεοῦ is the
gen. qualitatis = works such as God does, like ἔργα ἀνδρῶν, γυναικῶν -- men’s work, women’s
work, On the other hand, ver. 29, τὸ ἔργον τοῦ θεοῦ -- what God requires to have done.
The question in ver. 28 implies a misapprehension of Christ’s words, which He corrects
in ver. 29. Regarding τὰ ἔργα τοῦ πατρός μου, whereby Christ describes His own works
(John x. 37, cf. ix. 8, 4), Leyser observes, “ Non solwm similia et aequalia, sed eadem cum
patre ;” cf. xiv. 10, ὁ δὲ πατὴρ ἐν ἐμοὶ μένων ποιεῖ τὰ ἔργα αὐτός ; v. 36, τὰ ἔργα ἃ ἔδωκέ
μοι ὁ πατὴρ ἵνα τελειώσω adtd.—More particularly, (b.) τὰ ἔργα is used to denote the sum
of those acts and performances wherein one and the same moral individuality <s embodied, cf.
1 Pet. ii. 12, τὰ καλὰ ἔργα with ἀναστροφὴ καλή; Matt. xxiii. 3, 5, πάντα δὲ τὰ ἔργα
αὐτῶν ποιοῦσιν πρὸς τὸ θεαθῆναι τοῖς ἀνθρώποις ; John iii. 20, 21, ἵνα φανερωθῇ αὐτοῦ τὰ
ἔργα, ὅτι ἐν θεῷ ἐστὶν εἰργασμένα ; viii. 89, τὰ ἔργα τοῦ ᾿Αβραάμ; ver. 41; Luke xi. 48 ;
Jas. iii 13. In classical Greek some adjunct is always required, such as σχέτλια

EOE Ὁ ΟΝ

Ἔργον 207 Ἔργον

(Hesiod); κακά, καλά, ἀγαθά, especially Xen., also Plat., Soph. and others. So also in
the N. T. καλά, Matt. v. 16; 1 Tim. v. 10, 25, vi. 18; Titus ii. 7, 14, iii, 8, 14; Heb.
x. 24; 1 Pet. ii. 12; ἀγαθά, Acts ix. 36; Rom. xiii. 3; Eph. ii. 10; Col. i. 10; 1 Tim.
ii, 10, v. 10; 2 Tim. ii. 21, iii, 17; Titus 1. 16, iii. 1; Heb. xiii. 21; 2 Cor. ix. 8; ἔργα
τὰ ἐν δικαιοσύνῃ ἃ ἐποιήσαμεν, Titus iii. 5; πονηρά, John iii. 19; Col. i. 21; 1 John
iii. 12; 2 John 11; ἄνομα, 2 Pet. ii. 8; νεκρά, Heb. ix. 14, vi. 1. With a genitive, τὰ
ἔ. τῆς σαρκός, Gal. v. 19, opposed to ὁ καρπὸς τοῦ πνεύματος, ver. 22; ἀσεβείας, Jude 15 ;
τοῦ σκότους, Rom. xiii. 12, v. 11; μετανοίας ἔργα, Acts xxvi. 20; τὰ ἔργα τοῦ νόμου --
works answering to the law which enjoins them, Rom. iii. 20, 28, ix. 32; Gal. i. 16, iii.
2, 5,10. The law spoken of is a νόμος τῶν ἔργων, characterized by its demanding such
observances, Rom. iii. 27, in contrast with νόμος πίστεως, vid. νόμος. These performances,
corresponding with the law, are called in Titus iii. 5, ἔργα τὰ ἐν δικαιοσύνῃ ἃ ἐποιήσαμεν,
cf. Rom. ii. 14, or simply ἔργα, performances which as such are after the pattern of the
law, cf. Rom. iii. 27. So Rom. iv. 6, ix. 11, xi 6; Eph. ii, 9; 2 Tim. 1, 9. Over
against these performances, which lay claim to merit and recognition, or bar any such
claim, grace is represented as the principle of salvation, 2 Tim. i. 9; Rom. xi. 6, ef. iv. 4,
ix. 6. This we find in the Pauline phraseology, in which those works to which Christians
are called are designated not simply ἔργα, but ἔργα ἀγαθά, etc. But it is otherwise in
the Epistle of James. There épya generally denotes acts in which the man proves what
he is; and the faith in virtue of which he assures himself of future safety (ii. 14)
is to realize itself in action, by which it becomes what it is supposed to be, ii. 22, ἐκ
τῶν ἔργων ἡ πίστις ἐτελειώθη, namely, the medium of present deliverance (ii. 25) and
permanent salvation (ver. 23). Without such works faith does not exist, or ceases to
exist, ii. 26, ἡ πίστις χωρὶς τῶν ἔργων νεκρά éotiv—ii. 14, 20, 21,24. The Pauline
ἔργα differ from those St. James has in his eye, as ἔργα νόμου from the ἔργα τῆς
πίστεως, cf. Heb. xi. St. James directly deals with a mistake concerning faith, which
only loomed before St. Paul (Rom. vi.) as a dangerous possibility. St. James is not
treating of the plan of salvation in its objective principles, vindicating it (as St. Paul in
the Galatian Epistle) against opponents and doubters, or exhibiting it as in that to the
Romans in its universal import; he has to correct a practical abuse of the plan of salva-
tion already known.—Elsewhere τὰ ἔργα usually denotes comprehensively what a man is
and how he acts, Rom. ii. 6, ἀποδώσει ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ; 2 Cor. xi. 15; 2 Tim.
iv. 14; 3 John 10; Rey, ii. 2, 5, 6 (ix. 13, not in Tisch.), xix. 22, 23, iii. 1, 2, 8, 15,
xiv. 13, xvi. 11, xviii. 6, xx. 12, 18.--τὰ ἔργα μου, Rev. ii. 26, in Christ's mouth, are
contrasted with τὰ ἔργα τῆς ᾿Ιεζάβελ, ii. 22, works as they proceed from Jezebel—(c.)
Finally, ἔργον is also used to denote any matter or thing, any object which one may have to
do or attain; eg. Soph. Tr. 1147, ἄκουε τοὔργον; Ocd. T. 847, τοῦτ᾽ ἐστὶ τοὔργον εἰς ἐμὲ
ῥέπον ; Xen, Oyr.i. 4. 24. Soin 2 Tim. iv. 18, ῥύσεταί με ὁ κύριος ἀπὸ παντὸς ἔργου
πονηροῦ. Perhaps also in 1 Tim. iii, 1, εἴ τις ἐπισκοπῆς ὀρέγεται, καλοῦ ἔργου ἐπιθυμεῖ,
unless ἔργον here be taken to denote a calling (II. b.).
2K

Ἔργον 258 ᾿Εργάζομαι

IL. The general object or result of doing and working ; an object or result whose attain-
ment or realization is not accomplished by a single act, but by accumulated labour and
continued work. Thus (a.) that which is brought into being or accomplished by labour, as,
eg., a statue or a treatise, 1 Cor. ix. 1, τὸ ἔργον μου ὑμεῖς ἐστὲ ἐν κυρίῳ, cf. Philem. 10;
1 Cor. iv. 15; Rom. xiv. 20, τὸ ἔργον τοῦ θεοῦ, cf. Acts xiii. 41; Phil. i 6, ὁ ἐναρξά-
μενος ἐν ὑμῖν ἔργον ἀγαθόν ; Heb. iv. 3, τὰ ἔργα, the sum total of created things. This
meaning may be included under I. a., and admits of a plural; whereas, in the instances
now to be given, it occurs only in the singular, viz. (b.)= calling, occupation, 1 Thess.
v.13; Acts xiv. 26, xiii. 2; 2 Tim. iv. 5, ἔργον εὐαγγελιστοῦ ; Eph. iv. 12. So also in
John iv. 34, ἵνα ποιῶ τὸ θέλημα τοῦ πέμψαντός pe Kal τελειώσω αὐτοῦ τὸ ἔργον ; xvii. 4,
τὸ ἔργον ἐτελείωσα ὃ κιτλ. By τὸ ἔργον τοῦ κυρίου, 1 Cor. xv. 58, xvi. 10, and the
absolute τὸ ἔργον, Acts xv. 38, Phil. i. 22, ii. 30, is meant labour enjoined by and done for
Christ, viz., the spreading of His gospel and the furthering of His church. Of. ἔργον ἔχω
τοῦτο σκοπεῖν, Xen. Mem. ii. 10. 6; ieped, σὸν ἔργον, Ode τοῖς θεοῖς, Ar. Av. 862; Xen.
Hell. iv. 4.12, ἔδωκε yap τότε ye ὁ θεὸς αὐτοῖς ἔργον οἷον οὐδ᾽ εὕξαντό ποτ᾽ av.—(c.) In
an ethical sense, of moral conduct, τὸ ἔργον, the sum of τὰ ἔργα, cf. 1 Pet. i. 17, κρίνειν
κατὰ τὸ ἑκάστου ἔργον, with Rom. ii. 6, ὃς ἀποδώσει ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ. So
1 Cor. iii. 13, cf. vv. 12, 14,15; 1 Thess. i. 3, τὸ ἔργον τῆς πίστεως, as in 2 Thess.
i. 11; Heb. vi. 10, od yap ἄδικος ὁ θεὸς ἐπιλαθέσθαι τοῦ ἔργου ὑμῶν ; Gal. vi. 4; Jas.
i. 4,25; Rev. xxii. 12. So also Rom. ii. 15, τὸ ἔργον τοῦ νόμου, ie. all that the law
demands, cf. ver. 7, τοῖς καθ᾽ ὑπομονὴν ἔργου ἀγαθοῦ. With a more active meaning,
efficiency, activity, which some try to give the word in Rom. ii. 15, the usage of Aristotle
certainly corresponds; with him ἔργον is not only = opus, but also = opera et actio ; still it
is against the N. T. usage, and especially the Pauline, apart from the γραπτὸν of the
context, which by its form and import makes this meaning inadmissible. The exposition
is preferable, though not very different, which takes τὸ ἔργον in this passage as the object
of the law = what the law is supposed to effect or realize,—an explanation which is as
much in keeping with the thought as with the context. Td ἔργον, as well as τὰ ἔργα,
in this ethical sense, seems to be unknown in classical Greek.

Ἐργάξομαι. Instead of the usual augment εἰ in this verb, Lachm. and Tisch.
read in Acts xviii. 3, ἠργάζετο. Tisch. in Matt, xxv. 16, Mark xiv. 6, ἠργάσατο = to pro-
secute, realize, or complete a work.—(I.) Without object to be active, to labour, to do, 6.7.
ἐν τῷ ἀμπελῶνι, Matt. xxi, 28; xxv. 16, ὁ τὰ πέντε τάλαντα λαβὼν εἰργάσατο ἐν αὐτοῖς,
did business with it, took trouble about it, cf. eg. Dem. xxxvi. 44, ἐν ἐμπορίῳ καὶ χρήμασιν
épy.; Ecclus, xxiv. 22.—Luke xiii. 14; John v. 17, ix. 4; 1 Cor. iv. 12, ix. 6; 1 Thess.
ii. 9, iv. 11; 2 Thess, iii, 8, 10, 12; Acts xviii. 3. In Rom. iv. 4, 5, τῷ δὲ ἐργαζομένῳ
ὁ μισθὸς οὐ λογίζεται κατὰ χάριν ἀλλὰ κατὰ ὀφείλημα: τῷ δὲ μὴ ἐργαζομένῳ, πιστεύοντι
δὲ κιτιλ,, St. Paul might certainly have meant the word according to ordinary usage, as =
to carn or merit for oneself; but it would appear rather that he means the ideal object of

Ἔργάζομαι 259 ᾿Αργός

the ἐργάζεσθαι, viz. the ἔργα, in the sense in which they stand contrasted with πίστις and
with χάρις, just as Luther renders it =to busy oneself about works. Cf. Xen. Mem. i. 2. 57,
τοὺς μὲν ἀγαθόν τι ποιοῦντας ἐργάζεσθαι &6n—The object which the verb implies is re-
peated by ἔργον more explicitly (cf. Kriiger, ὃ xlvi. 5. 1)=to prosecute a work, Matt.
xxvi. 10, ἔργον yap καλὸν εἰργάσατο εἰς ἐμέ; Mark xiv. 6; John vi 28, ix. 4; Acts
xiii. 41; 1 Cor. xvi. 10, τὸ yap ἔργον κυρίου ἐργάζεται.----(11.) With object = to prosecute,
do, accomplish something, 2 Cor. vii. 10, μετάνοιαν ; 2 Thess. iii, 11, μηδὲν ἐργ. ἀλλὰ
περιεργάζεσθαι = to do nothing, but attend to trifles; Eph. iv. 28; Col. iii. 23; 2 John 8;
John vi. 27, ἐργάζεσθαι μὴ τὴν βρῶσιν x.t.r.=procure for yourselves food, cf. χρήματα,
ἀργύριον, βίον ἐργάζεσθαι; Rev. xviii. 17, ὅσοι τὴν θάλασσαν ἐργάζονται --- to labour wpon
the sea, Plut., Dion. Hal., and others, of sailors and fishermen, like τὴν γῆν épy. of agri-
culture; cf. 1 Cor. ix. 13, τὰ ἱερὰ épy., of the temple service. ᾿Εργάζξεσθαι τί τινι, εἰς
τινα, πρός Twa =to do to a person, κακόν, ἀγαθόν, καλά, for which in classical Greek τινά
τι. Rom. xiii. 10; 3 John 5; Gal. vi. 10. It oceurs seldom with an ethical object in
classical Greek, eg. in Isocrates, épy. ἀρετήν, σωφροσύνην -- ἰο practise, as épy. τέχνην,
ἐπιστήμην. In the N. T. Matt. vii. 23, τὴν ἀνομίαν; Jas. ii. 9, ἁμαρτίαν; Acts x. 35,
Heb. xi. 33, Jas. 1. 20, δικαιοσύνην; Rom. ii. 10, τὸ ἀγαθόν, cf. Eph. iv. 28.—LXX.
Ps. v. 6, xiv. 4, xxxv. 13, τὴν ἀνομίαν ; Ps. xv. 2, Sumavoodvnv.—the perf. εἴργασμαι in a
passive meaning, John iii. 21, as often in classical Greek—Hence in the N. T. the com-
pounds κατεργάζομαι, περιεργάζομαι, προσεργάξομαι.

᾿Αργός, ή, ov, so since Aristotle, but in Attic Greek usually ο, ἡ ; formed from
depyos (as to the accent, see Kriiger, xlii. 9. 9)—(I.) Active, the opposite of ἐνεργός =
labourless, idle, inactive, unfruitful, unemployed; Matt. xx. 3,6; 1 Tim. v. 13; Titus i. 12,
Κρῆτες ἀεὶ ψεῦσται, κακὰ Onpia, γαστέρες ἀργαί, Cf. Plato, Rep. ix. 572 E, ἔρωτά twa
αὐτῷ ... ἐμποιῆσαι, προστάτην τῶν ἀργῶν καὶ τὰ ἔτοιμα διανεμομένων ἐπιθυμιῶν.----
2 Pet. i. 8, οὐκ ἀργοὺς οὐδὲ ἀκάρπους καθίστησιν εἰς τὴν τοῦ κυρίου ἡμῶν ᾿Ιησοῦ Χριστοῦ
ἐπίγνωσιν. In this combination also in Plutarch, Poplic. 8, ἀργὸν χωρίον καὶ ἄκαρπον, as
it often occurs joined with χωρίον, χώρα, γῆ, dypos, to denote land lying fallow, in opposi-
tion to ἐνεργός ; and then (II.) passive = unwrought, neglected, undone. The passive mean-
ing is not, indeed, to be recognised in all the combinations cited as examples, because very
often the active sense suits better, ey. χρήματα ἀργά, of dead capital, bringing in no
interest, opposed to évepya, which produces interest. Theophr. Fr. 2 de Lap. 27, ἀργὴ
οὖσα ἡ σμάρωγδος, οὐ λαμπρά. Still in other cases the passive meaning is certain, eg.
ἀργαὶ βίρσαι, rough raw hides; so also of unwrought metals, Further, compare Eurip.
Phoen. 778, ἕν ἐστιν ἡμῖν ἀργόν, one is still for us undone, remains to be done. It is
doubtful how the word is to be explained in Matt. xii. 36, πᾶν ῥῆμα ἀργὸν ὃ λαλήσουσιν
of ἄνθρωποι, ἀποδώσουσιν περὶ αὐτοῦ λόγον. Corresponding to Josephus, Antt. xv. 7 4,
τὸν λόγον ἀργὸν ἐᾶν, to leave the word wnregarded, it might here mean wnconsidered ; but
apart from the absence of an analogous usage, this would agree as little with vv. 37, 34

*Apyos 260 Karapyéo

as the other explanation, idle, superfluous, cf. Aristotle, Pol. viii. 12, τὸ διατρίβειν νῦν
ἀκριβολογουμένους καὶ λέγοντας περὶ τῶν τοιούτων ἀργάν ἐστιν, as it often occurs in this
connection and sense. If also in itself the thought in the necessary limitation contains
a truth, still in this general and therefore rugged form it would agree neither with the
analogous declarations of Scripture, much more precise and determined by the context,
such as Eph. iv. 29, v. 4, Prov. xvii, 27, 28, xviii. 20, 21, Eccles, v. 1 sqq. (where in no
case are meant merely idle, superfluous words, which may be either objectionable or unob-
jectionable), nor with the κενοφωνίαι, 1 Tim. vi. 20, 2 Tim. ii. 16, nor with the significance
which generally, and especially in the context before us, is attributed to words as the
expression of the attitude of the heart, cf. Rom. x. 9,10. If ἀργός here must express a
moral characteristic of the words, it is certainly in a very general way, answering to the
progress of the discourse. That it is suitable for this, is clear from 2 Kings ii. 24, where
the Codea Alewandrinus has the words, τέκνα παραβάσεως καὶ ἀργίας (with which nothing
in the Hebrew text corresponds). Thus Symmachus translates, Lev. xix. 7, the Hebrew
bop, res abominanda, LXX. ἄθυτόν ἐστιν, ob δεχθήσεται, by ἀργόν ; and though this deviates
from the usage of classical Greek, it is still akin to the moral import of ἀργία, cf. the
above cited passage of Plato, Rep. ix. 572 E. ᾿Αργία signifies both rest from labour and
the good-for-nothing idleness subject to legitimate punishment, 2 Kings ii. 24, clearly =
worthlessness. Thus also ἀργός in Wisd. xv. 16, οἱ πόδες αὐτῶν ἀργοὶ πρὸς ἐπίβασιν, means
more than idle, it is=good for nothing. Thus taken in the passage before us, it affords a
sense decidedly more accurate = every worthless word, than in the signification dle, super-
Jluous (so in substance already Schleusner).

"A py €a, to be an ἀργός, to be idle, to do nothing; Ezra iv. 24, ἤργησε τὸ Epyov =to
cease; 2 Pet. ii. 3, ols τὸ κρίμα ἔκπαλαι οὐκ apyet=to be inactive, to rest.

Katapyéw = ἀργὸν ποιεῖν ; the preposition κατὰ gives to the intransitive ἀργεῖν a
transitive meaning. In classical Greek very seldom ; only two instances are given, Eurip.
Phoen. 760, ἀλλ᾽ εἶμ᾽ ὅπως ἂν μὴ καταργῶμεν χέρα; Schol. ὅπως μὴ ἐμποδίζωμεν τὸ τῶν
χειρῶν ἔργον, τουτέστιν τὸν πολεμόν ; and Polyb. in Suidas, κατηργηκέναι καὶ καταπροΐεσ-
θαι τοὺς καιρούς, where it corresponds with ἀργός in its passive sense, to leave unused. In
biblical Greek it occurs in the LXX. as = bya, to make to cease, Ezra iv 21, 23, v. 5,
vi. 8; further, once in Luke xiii. 7, once in Heb. ii, 14, and often by Paul, who uses
it very freely and with preference, and with whom it clearly signifies more than hindering,
or cessation from outward activity, or to rest, as in Luke xiii. 7, ἱνατί τὴν γῆν καταργεῖ,
where we must then resort to the use which by γῇ ἀργή denotes not unused, untilled, but
unfruitful, land lying fallow, the opposite of ἐνεργός. In all other cases it signifies to make
to cease, cf. Ezra iv. 21, καταργῆσαι τοὺς ἄνδρας ἐκείνους, καὶ ἡ πόλις ἐκείνη οὐκ οἰκοδομη-
θήσεται ἔτι. So ver. 23, v. 5, vi. 8; οὗ iv. 24, τότε ἤργησε τὸ ἔργον... καὶ ἣν ἀργοῦν
ἕως κιτλ. Thus also in Rom. iii. 31, τὸν νόμον καταργεῖν, over against ἱστάναι, not to
make the law of none effect, but to abrogate, to make void, to do away with, to put an end to,

Καταργέω 261 ᾽Ενέργεια

ef. Eph. ii. 15, τὸν νόμον τῶν ἐντολῶν ἐν δόγμασιν καταργήσας ; Rom. iii. 3, μὴ ἡ ἀπιστία
αὐτῶν τὴν πίστιν τοῦ θεοῦ καταργήσει; With object of the thing again in 1 Cor. xiii. 11,
κατήρηγηκα τὰ τοῦ νηπίου; xv. 24, ὅταν καταργήσῃ πᾶσαν ἀρχὴν καὶ πᾶσαν ἐξουσίαν καὶ
δύναμιν; Gal. iii. 17, τὴν ἐπαγγελίαν ; 2 Tim. ii. 10, τὸν θάνατον. Combined with a
personal object, the intensive meaning which the word has specially for St. Paul comes
out clearly, more intensive than, for instance, in the two other places in the N. T., Luke

xiii. 7, Heb. ii, 14, Wa... καταργήσῃ τὸν τὸ κράτος ἔχοντα τοῦ θανάτου, as compared
with 2 Thess. ii. 8, ὃν ὁ κύριος ἀναλώσει... Kal καταργήσει κιτιλ.; 2 Tim. 1, 10,

καταργήσαντος μὲν τὸν θάν. κιτλ. We might suppose that St. Paul regarded the preposi-
tion as adding force to the conception (as in κατακόπτειν, κατακτείνειν, and others). With
him it always denotes a complete, not a temporary or partial ceasing. Elsewhere it
signifies a putting out of activity, out of power or effect; but with St. Paul it is = to
annihilate, to put an end to, to bring to nought; 1 Cor. vi. 13, 6 θεὸς τὴν κοιλίαν καὶ τὰ
βρώματα καταργήσει; i. 28, ἐξελέξατο ὁ θεὸς τὰ μὴ ὄντα, ἵνα τὰ ὄντα καταργήσῃ. We
cannot render the passive καταργεῖσθαι, especially where it has a personal subject, in a
passive sense. Cf. Ezra vi. 8, ἐπιμελῶς δαπάνη ἔστω διδομένη τοῖς ἄνδρασιν ἐκείνοις τὸ
μὴ καταργηθῆναι; Rom. vii. 2, ἡ γὰρ ὕπανδρος γυνὴ... κατήργηται ἀπὸ τοῦ νόμου τοῦ
ἀνδρός = has as such ceased, and is free from the law, ef. ver. 3, ἐλευθέρα ἐστὶν ἀπὸ τοῦ
νόμου ; ver. 6, νυνὶ δὲ κατηργήθημεν ἀπὸ τοῦ νόμου ἀποθανόντος ἐν ᾧ κατειχόμεθα ; Gal.
v. 4, κατηργήθητε ἀπὸ τοῦ Χριστοῦ, τῆς χάριτος ἐξεπέσατε; 1 Cor. ii. 6, τῶν ἀρχόντων
τοῦ αἰῶνος τούτου τῶν καταργουμένων» ---- Δ Ὁ a thing as subject, 1 Cor. xiii. 8, 10, synon.
with παύεσθαι; xv. 26, καταργεῖται ὁ θάνατος, cf. 2 Tim. i, 10; Gal. v. 11, κατήργηται
τὸ σκάνδαλον ; 2 Cor. iii. 7, 11, 13, 14.

Ἐνεργής, és, like ἐνέργεια, ἐνεργεῖν, belonging only to later Greek ; in Polyb. often
= ἐνεργός, engaged in work, capable of doing, active, powerful, 1 Cor. xvi. 9 ; Philem. 6 ; Heb.
iv. 12. Plut. Sol. 31, χώρα ἐνεργεστέρα, fruitful land. ’Evepyys, ἐνέργεια, ἐνεργεῖν seem
to have been used almost exclusively as medical terms, e.g. ἐνεργεῖν εἰς τὸν κόλπον, of medical
treatment and the influence of medicine. Dioscorides, de mater. med. i. 2 C, ta τε γένη καὶ
τὰς ἐνεργείας τῶν δυνάμεων ; i, 18, δύναμιν ἔχει ἐνεργεστάτην. In the N. T. these words
occur with a few exceptions (Heb. iv. 12; Matt. xiv. 2; Mark vi. 14; Jas. v.16) in
Pauline language only. In the O. T. comparatively seldom, and without any special
peculiarity, ἐνεργεῖν, Prov. xxi. 6; Isa. xli. 4; Wisd. xv. 11, xvi. 17; ἐνέργεια, Wisd.
vii. 17, 26, xiii. 4, xviii. 22; 2 Mace. iii. 29,

Ἐνέργεεα, ἡ, active power, energy; not ability to do anything aptly, or power at
rest, but activity showing itself with vigour, Col. i, 29. In Aristotle opposed to ἕξις ; cf.
Eth. ii. 5, ἕξεις δὲ λέγω, καθ᾽ ἃς πρὸς τὰ πάθη ἔχομεν εὖ ἢ κακῶς. Dioscorides, de mater. med.
i. 2 C, vid. ἐνεργής. In Pauline language ἐνέργεια is the word used to denote the efficiency
of divine power in the economy of salvation, vid. δύναμις, ¢.g., in the administration of the
apostle’s office, Col. 1, 29, Eph. iii. 7; in the resurrection of Christ, as this is connected

*Evépyeva 262 *"Epibeia

with the operations of grace in the individual, Col. 11. 12; Phil iii, 21; Eph. 1, 19, els
τὸ εἰδέναι twas... κατὰ τὴν ἐνέργειαν τοῦ κράτους τῆς ἰσχύος, where κράτος denotes the
nature of the ἰσχύς. Again, in Eph. iv. 16, κατ᾽ ἐνέργειαν... τὴν αὔξησιν τοῦ σώματος
ποιεῖται; 2 Thess. ii. 11, ἐνέργεια πλάνης, εἰς τὸ πιστεῦσαι αὐτοὺς τῷ Ψεύδει; ver. 9, οὗ
ἐστιν ἡ παρουσία κατ᾽ ἐνέργειαν τοῦ σατανᾶ.

Ἐνεργέω, to be active and energetic, to effect, to prove oneself strong. Often in
Polyb., e.g. xvii. 14. 8, πάντα κατὰ δύναμιν ἐνεργεῖν. In Aristot., of mental activity. In
medical phraseology, of the influence of medicine. In the N. T. by St. Paul only, with
the exception of Matt. xiv. 2, Mark vi. 14, ἐνεργοῦσιν αἱ δυνάμεις ἐν αὐτῷ ; Jas. v. 16,
δέησις δικαίου ἐνεργουμένη. The Pauline use of the verb may be divided into that of the
active and that of the middle. (a.) The active is used of divine activity (cf. Isa. xli. 4),
and power in the economy of salvation, God being always the subject; in Eph. i. 20, in
reference to Christ’s resurrection; in Gal. ii. 8, concerning the apostolic office; in Gal.
iii 5, 1 Cor. xii. 6, 11, concerning the special gifts of healing in the early church; Phil.
ii. 13, with reference to God's spiritual working in the individual, ὁ ἐνεργῶν ἐν ὑμῖν καὶ
τὸ θέλειν καὶ τὸ ἐνεργεῖν, cf. Eph. i. 11, where ἐνεργεῖν is likewise the correlative of the
will—(6.) The middle = to prove oneself strong, to make oneself felt by energetic working,
is always (except Phil. ii, 13) used by the apostle when he predicates it of other
subjects. So in Rom. vii. 5, τὰ παθήματα ἐνεργεῖτο «.7.d., 2 Cor. i. 6, iv. 12; Gal. v. 6;
1 Thess. ii, 13; 2 Thess, ii. 7; Col. i. 29; Eph. iii. 20.

"Evépynpma, τό, effect, energy, ¢.g. Diodor. iv. 51, τῶν δὲ ἐνεργημάτων ὑπὲρ τὴν
ἀνθρωπίνην φύσιν φανέντων. In the N. T. 1 Cor. xii. 6, 10, of extraordinary gifts and
manifestations, which were connected with the revelation and possession of the Ν. T.
blessing within the church.

’E pi Oa, ἡ, still by Schenkl derived from ἔρις, which, however, is not possible. It
comes rather from ἔριθος, one who works for hire ; in Homer, of hired field-labourers, e.g.
of reapers. Later, of female spinners or weavers, eg. Isa, xxxviii. 12, as Soph. Fragm.
269, and Philostr. Zmag. 854, call spiders; comp. ἐριεθεύω, Tob, ii. 11.— Συνέριθος,
co-worker, and, indeed, with reference to pay or result, as συνεργός, denotes companion in
labour, assistant, e.g. Plato, Rep. vii. 533 D, συνέριθοι καὶ συμπεριαγωγοὶ τέχναι.---- Εριθεύω,
to work for hire, usually in the middle, has since Aristotle been used in a bad sense of those
who seek only their own in the State, who take bribes; Aristot. Polit. v. 3, μεταβάλλουσι
δ᾽ ai πολιτεῖαι καὶ ἄνευ στάσεως διά τε τὰς ἐριθείας ὥσπερ ἐν ‘Hpaia (ἐξ αἱρετῶν yap διὰ
τοῦτο ἐποίησαν κληρωτὰς, ὅτι ἡροῦντο τοὺς ἐριθευομένους) καὶ δι᾿ ὀλυγωρίαν ; here, accord-
ingly, as in wid. v. 2, side by side with ὀλυγωρία, neglect, depreciation ; ἐριθεία therefore
is not = bribery, “ sneaking after situations of honour,” but susceptibility of being bribed,
corruptibleness, selfishness. Cf. Philo, de virtutt. ii, 555, ed. Mang., τέ δὲ ἄμεινον εἰρήνης ;
εἰρήνη δὲ ἐξ ἡγεμονίας ὀρθῆς φύεται: ἡγεμονία δ᾽ ἀφιλόνεικος καὶ ἀνερίθευτος ὀρθὴ μόνη.
Cf. Hesych., ᾿Ηριθευμένων: πεφιλοτιμημένων. ᾿Ηριθείετο' ἐφιλονείκει, of ambition and

᾿Εριθεία 268 Ἔρχομαι

ambitious litigiousness. In Ignat. ad Philadelph. 8, παρακαλῶ δὲ ὑμᾶς μηδὲν κατ᾽ ἐριθείαν
πράσσειν, ἀλλὰ κατὰ χριστομαθίαν, it signifies clearly, according to the connection, 8ε7-
willed positiveness. ᾿Ἐριθευτικός in Eustath, Opuse. lxviii. 53, βλάσφημος ἄρα ἐστὶ καὶ
ἐριθευτικός καὶ φιλόνεικος. Instructive is also Polyb. x. 25. 9, οἱ δὲ, τῆς στρατηγίας
ὀρεγόμενοι, διὰ ταύτης τῆς ἀρχῆς ἐξεριθεύονται τοὺς νέους καὶ παρασκευάξουσιν εὔνους
συναγωνιστὰς εἰς τὸ μέλλον -- ἴο manage the youth for self. The explanation, therefore,
of Suidas is correct, that ἐριθεύεσθαι is eventually = δεκάξεσθαι, to let oneself be bribed ;
but, except by the passage cited from Polybius, the further statement can hardly be
maintained, ἡ ἐριθεία εἴρηται ἀπὸ τῆς τοῦ μισθοῦ δόσεως. The original meaning is
perhaps the opposite —Suidas adduces κατεριθεύομαι τὸ ἐναντίον to maintain the opposite.
Thus we may perhaps describe the general meaning of ἐριθεία, selfishness, self-willedness.
(That it appears “very often in classical Greek,” as Weiss on Phil. i. 17 asserts, to denote
intrigue, party action, is certainly false. Apart from the passages cited, which do not
belong to classical Greek, such a meaning could be only very seldom proved.) In the N. Τὶ
Phil. i. 17, of δὲ ἐξ ἐριθείας τὸν Χριστὸν καταγγέλλουσιν οὐχ ἁγνῶς, οἰόμενοι θλῖψιν
ἐγείρειν τοῖς δεσμοῖς μου; Phil. ii. 3, μηδὲν κατὰ ἐριθείαν μηδὲ κατὰ κενοδόξιαν ἀλλὰ
τῇ ταπεινοφροσύνῃ ἀλλήλους ἡγούμενοι ὑπερέχοντας ἑαυτῶν, μὴ τὰ ἑαυτῶν ἕκαστοι
σκοποῦντες. This reference to self-seeking, self-willedness, as in Ign. ἐ,6,, lies here and every-
where in the word, and this, indeed, as wrangling is akin to litigiousness, but is not the
same; and if this meaning is reflected upon the word, as in Jas. iii. 14, 16, it is to givo
prominence to, and to characterize a special feature; Jas. iii, 14, εἰ δὲ ζῆλον πικρὸν ἔχετε
καὶ ἐριθείαν ἐν τῇ καρδίᾳ ὑμῶν, μὴ κατακαυχᾶσθε καὶ ψεύδεσθε κατὰ τῆς ἀληθείας ;
ver. 16, ὅπου γὰρ ζῆλος καὶ ἐριθεία, ἐκεὶ ἀκαταστασία καὶ πᾶν φαῦλον πρᾶγμα.---Ἐ756-
where still, Rom. ii. 8, τοῖς δὲ ἐξ ἐριθείας καὶ ἀπειθοῦσιν μὲν τῇ ἀληθείᾳ, where the
meaning litigiousness certainly gives no admissible sense ; Gal. v. 20, ἔρις, ζῆλος, θυμοί,
ἐριθεῖαι w.t.r.; 2 Cor. xii. 20, ἔρις, ζῆλος, θυμοί, ἐριθεῖαι, καταλαλίαι K.7.d.

"Epxopast, to come, the opposite of ὑπάγειν, Mark vi. 31, John viii 14. For
the grammatical forms, cf. Winer, ὃ xv.; Kriiger, § xl. Among the specialities of N. T.
usage may be named—

(1) Ἔρχεσθαι ἐν, answering to the Hebrew 3 813, to denote a special mode of coming,
which is of characteristic import for the given case. This must not be confounded with
the Attic use of ἐν in verbs of motion. So in Luke ii. 27, ἦλθεν ἐν τῷ πνεύματι eis τὸ
ἱερόν; cf. 1 Kings xiii. 1, ἄνθρωπος τοῦ θεοῦ ἐξ ᾿Ιούδα παρεγένετο ἐν λόγῳ κυρίου eis B.;
Ps. lxvi. 13, εἰσελεύσομαι εἰς τὸν οἶκόν σου ἐν ὁλοκαυτώμασιν ; Ps. lxxi. 16; Lev. xvi. 3;
Heb. ix. 25, ὁ ἀρχιερεὺς εἰσέρχεται εἰς τὰ ἅγια κατ᾽ ἐνιαυτὸν ἐν αἵματι ἀλλοτρίῳ. This
is an expression or representation familiar to us only in such connections as ἐν χαρᾷ épy.,
Rom. xv. 32; ἐν λύπῃ, 2 Cor. ii. 1. The subject characterizes itself in the given manner.
ἜἜρχεσθαι denotes an appearing or self-manifestation, and by ἐν the distinctive form or
manner of the manifestation is specified; Matt. xxi. 32, ἦλθεν yap ᾿Ιωάννης πρὸς ὑμᾶς

Ἔρχομαι 264 Ἔρχομαι

ἐν ὁδῷ δικαιοσύνης καὶ οὐκ ἐπιστείσατε αὐτῷ; 1 Cor. iv. 21, ἐν ῥάβδῳ ἔλθω πρὸς ὑμᾶς
ἢ ἐν ἀγάπῃ πνεύματί τε πραὔύτητος. Thus we are to understand Matt. xvi. 27, μέλλει ὁ
υἱὸς τοῦ ἀνθρώπου ἔρχεσθαι ἐν τῇ δόξῃ τοῦ πατρὸς αὐτοῦ μετὰ τῶν ἀγγέλων αὐτοῦ; ver. 28,
ἕως ἂν ἴδωσιν τὸν vit. a. ἐρχόμενον ἐν τῇ Bac. αὐτοῦ; Luke xxiii. 42; Matt. xxv. 31;
Mark viii. 38; Luke ix. 26; Mark ix. 1, ἕως ἂν ἴδωσιν τὴν Bac. τοῦ θεοῦ ἐληλυθυῖαν ἐν
δυνάμει; Jude 14. The significance of this mode of expression is very important in
1 John v. 6, ὁ ἐλθὼν ἐν τῷ ὕδατι καὶ ἐν τῷ αἵματι, parallel to δι’ ὕδατος καὶ αἵματος, and
1 John iv. 2, ὁμολογεῖν ᾿Ιησοῦν Χριστὸν ἐν σαρκὶ ἐληλυθότα, because it is just the mani-
festation of Christ in the σάρξ which gives definiteness and importance to the confession,
ef. Luke xii. 9. Vid. ὁμολογεῖν.

(IL.) Ἔρχεσθαι, of the accomplishment and occurrence of foretold and expected things,
like the Hebrew wis, Josh. xxi. 45; 1 Sam. ix. 6; Isa. xlii. 9; Jer. xvii. 15, xxviii. 9.
So in the Lord’s Prayer, ἐλθέτω ἡ Bac. cov, Matt. vi. 10; Luke xi. 2; cf. Mark xi. 10;
Luke xvii. 20, xxii. 18—Luke xix. 38, ὁ ἐρχόμενος βασιλεὺς ἐν ὀνόματι κυρίου ; John
vi. 14, ὁ προφήτης ὁ ἐρχόμενος εἰς τὸν κόσμον ; John xi. 27, σὺ εἶ ὁ Χριστὸς ὁ vids τοῦ θ.
ὁ εἰς τὸν κόσμον ἐρχόμενος ; Matt. xxi. 9, ὁ ἐρχόμ. ἐν ὀνόματι κυρίου ; xxiii. 89. ‘Thus, too,
we should perhaps explain the designation given to the expected Messiah simply as
ὁ ἐρχόμ. in Matt. xi. 3; Luke vii. 19, 20; Heb. x. 37; ef. John vi. 14, xi. 27,—an
appellation not in the remotest degree connected with John i. 15, 27, ὁ ὀπίσω μου
ἐρχόμενος (cf. ver. 30), or with iii. 31, ὁ ἄνωθεν, ὁ ἐκ τοῦ οὐρανοῦ ἐρχόμενος. Rather is it
to be taken as connected with τὰ ἐρχόμενα, “ things future,” that which is to come, John
xvi. 13. Ἔρχεσθαι does not, like ἥκω, denote presence, it leads on to and causes presence ;
accordingly τὰ ἐρχόμενα = what will be there, i.e. what is to come ; ὁ épy¢uevos =he who is
to come. It has been asked from what O. T. word the designation 6 ἐρχόμενος is borrowed,
and reference has been made to Ps. xl. 8, or Ps. exviii. 26, or Mal. iii. 1; Dan. vii. 13 ;
Zech. ix.9. Hardly any of these passages, however, except Ps. cxviii. 26, furnish sufficient
ground whence the expression could have grown into a distinctive appellation of the
Messiah ; and Ps. cxviii. 26 corresponds rather with the constant expression, ὁ ἐρχόμενος
ἐν ὀνόμ. κ., Matt. xxi. 9, xxiii 39. ὋὉ ἐρχόμενος is far rather to be regarded as an
expression drawn from prophecy generally, like ὁ αἰὼν ὁ ἐρχόμενος, Mark x. 14; Luke
xviii. 30, αἰὼν οὗτος, μέλλων ; βασιλεία τοῦ θεοῦ. Reference may rather be made, comp.
Heb. x. 37, to Hab. ii. 3, where the neuter subject in the Hebrew text—N2 Nia = ἐξ will
certainly come or be fulfilled, viz, the vision or prophecy—is by the LXX. construed as a
personal subject, ἐρχόμενος ἥξει; and this is not an unwarrantable change, because the
passage treats of the Messianic future, the goal of time, ef. 11, 14, iii, 1-3. In Rev.
1, 4, 8, iv. 8, ὁ ὧν καὶ ὁ ἣν καὶ ὁ ἐρχόμενος, as a title given to κύριος ὁ θεὸς ὁ παντοκράτωρ,
ὁ ἐρχόμενος denotes God as the God of the futwre revelation of salvation, cf. Isa. xl. 9 ; and
the title as a whole is given to God as the God of an eternal and unchangeable covenant ;
it may be compared with the Pauline πρόθεσις τῶν αἰώνων, Eph. iii. 11, and with Eph.
i. 4-10,

Ἔλευσις 265 Προσήλυτος

Ἔλευσες, ἡ, only in later Greek, eg. Dion. Hal. Ant. Rom. ἐποιήσαντο τὴν ἐπὶ τοὺς
Ῥωμαίους ἔλευσιν οἱ Τυῤῥηνοί = march. So in Justin Martyr of Christ’s ascension, ἡ
eis odpavov ἔλευσις. But in Acts vii. 52, ἀπέκτειναν τοὺς προκαταγγείλαντας περὶ τῆς
ἐλεύσεως Tod δικαίου, of the (approaching) manifestation of the Messiah, it is to be referred
to ἔρχομαι as it is used in reference to prophecy. Thus it is used also by Macarius (see
Suiceri hes. 8.0.) of the appearing and revelation of Christ generally, eg. διὰ τοῦτο ἡ
ἔλευσις τοῦ κυρίου γεγένηται K.7.d.

Προσέρχομαι, to come or go to, Matt. iv. 3, 11, and often in the Gospels.
Elsewhere only in 1 Tim. vi. 6; Heb. iv. 16, vii. 25, x. 1, 22, xi. 6, xii. 18, 22; 1 Pet.
ii. 4. Judging from Heb. x. 1, the word seems to be a term. techn. as used by the author
of the Epistle, ὁ vouos... κατ᾽ ἐνιαυτὸν ταῖς αὐταῖς θυσίαις als προσφέρουσιν eis τὸ διηνεκὲς
οὐδέποτε δύναται τοὺς προσερχομένους τελειῶσαι. The προσερχόμενοι are they who desire
the blessing of the sacrifice. But it is doubtful whether they, as the 13} Π ya, the congre-
gation for whom the sacrifice is offered, and to whom tt belongs, are to be distinguished from
the προσφέροντες, DIDO, the officiating priests,—doubtful whether the word be borrowed.
from the O. T. cultus (Delitzsch). For, first, it does not occur, as used by the LXX., as
the usual translation of 3 as a sacrificial term; this, in this sense, is almost always
rendered by προσάγειν, προσφέρειν, as the Hiphil; ef. Lev. xvi. 1. Then, again, 2ῚΡ is not
used specially of those in whose behalf the offering is made, and who have presented
it; but, as the Hiphil, of the officiating priests, Lev. xvi. 1, ix. 7, xxi. 17, xxii 3;
Ezek. xliv. 7. Elsewhere it is used of those who for any purpose appear before God
(Ex. xvi. 9), especially of persons praying, Ps. xxxii. 9; Zeph. iii. 2; Ps. cxix. 168.
In these cases it is as frequently rendered by ἐγγίζειν as by προσέρχεσθαι; cf. Heb.
vii. 19. Besides, the object of approach is never wanting, so that the word in itself
already means to draw nigh to God. In explanation of its use in Heb. x. 1, we may
rather either refer to Lev. xxi. 17, where in like manner προσέρχεσθαι and προσ-
φέρειν occur together, οὐ προσελεύσεται προσφέρειν τὰ δῶρα τοῦ θεοῦ αὐτοῦ, or take
it, as in x. 22, ef. vv. 19--21, as = to approach God, in order to receive His atonement and
grace; so that the absolute προσέρχεσθαι is = προσέρχεσθαι τῷ θεῷ, Heb. vii. 25, xi. 6,
τῷ θρόνῳ τῆς χάριτος, iv. 16, and in general synonymous with ἐκζητεῖν τὸν θεόν, xi. 6. For
this, cf. Ecclus. i. 28, πρ. τῷ κυρίῳ; in ver. 30, on the contrary, we have προσέρχεσθαι
absolutely ; ii. 1, εἰ προσέρχῃ δουλεύειν κυρίῳ θεῷ.---Ἰ Pet. ii. 4, πρὸς ὃν mpocepyopevor,
corresponds, as the connection shows, with what is quoted in ver. 6, ὁ πιστεύων ἐπ᾽ αὐτῷ.
Cf. Xen. Mem. i. 2. 38, of the disciples who attached themselves to Socrates. With
1 Tim. vi. 3, wp. ὑγιαίνουσιν λόγοις, cf. Plut. Cat. min. 12, τῇ πολιτείᾳ, to occupy oneself
in the affairs of State.

Προσήλυτος, ὁ, new-comer, stranger, properly an adj. Often used in the LXX,
=="3, which elsewhere is = ξένος, πάροικος, γείτων (yewpas, Isa. xiv. 1; Ex. xii. 1), So
in Ex, xii. 48, xx. 10, xxii. 21, xxiii, 8; Ps. xciv. 6; 1 Chron. xxii, 2. In all these

21,

Προσήλυτος 266 ‘Piya

passages it simply denotes a foreigner, one who does not belong to the nation; cf. Ex. xxii.
21, xxiii. 9, αὐτοὶ γὰρ προσήλυτοι ἦτε ἐν γῇ Αἰγύπτῳ. In Matt. xxiii. 15, Acts ii, 10,
vi. 5, xiii. 43, on the contrary, it denotes those who (though not originally Israelites in the
sense of Ex. xii. 48) have been received into the fellowship of Israel, partners with the Jews
(ἔσται ὥσπερ καὶ ὁ αὐτόχθων τῆς γῆς; cf. Isa. lvi. 6, xli, 1; Neh. x. 28; Suid. of ἐξ
ἐθνῶν προσεληλυθότες καὶ κατὰ τοὺς θείους πολιτευόμενοι νόμους). Compare 2 Chron.
v. 6, πᾶσα συναγωγὴ ᾿Ισραὴλ καὶ οἱ φοβούμενοι καὶ οἱ ἐπισυνηγμένοι αὐτῶν. We cannot
exactly say when the word first came to be used in this sense, probably it was at the
time when ἔθνη (which see) received its special meaning. For a fuller account of this
term, see Leyrer in Herzog’s Realencyel. xii. 237 ; Winer, Realwirterd. ii. 285.

E P 2, to say, of which are used the fut. ἐρῶ, perf. εἴρηκα, pass. εἴρημαι ; in quotations
the participle τὸ εἰρημένον, Luke ii. 24; Acts ii 16, xiii. 40; Rom. iv. 18. Cf. τὰ
ῥήματα τὰ προειρημένα, Jude 17; aor. pass. ἐῤῥήθην, later ἐῤῥέθην, vid. Winer, § 15.
Hence—

Ῥητός, the verbal adj. with the signification of the participle perf. passive ; spoken,
expressly named, eg. ἐς χρόνον ῥητόν, Herod. i. 177; v. 57, ἐπὶ ῥητοῖσι, certis, definitis
conditionibus (Schweigh.). The same phrase in Plato, Conviv. 213 A, Legg. viii. 850 A.
The adv. ῥητῶς occurs, especially in later writers, as = expressly, to denote the literalness of
the quotation; 1 Tim. iv. 1, τὸ δὲ πνεῦμα ῥητῶς λέγει, seems, however, rather to refer to
the clearness of the statement cited, what one can express, what has no mystery about it,
and therefore perhaps = manifest, as contrasted with appyros= what cannot or dare not
be uttered, unknown, full of mystery, 2 Cor. xii. 4.

Ῥῆ μα, τό, that which is said, utterance, word (to be distinguished from ὄνομα, vox),
Matt. iv.4; Mark ix.32; John x. 21,etce. ‘Piya θεοῦ, a declaration or command of God,
Luke iii. 2; cf. Jer. 1. 2; 1 Kings xiii 20; 1 Chron. xxii. 8; Luke ii. 29.—In St.
John’s Gospel the plural only is used, τὰ ῥήματα tod θεοῦ, John iii. 34, viii. 47; cf
xiv. 10, xvii. 8, to denote (as the article shows) all that God says or has said; John
vi. 68, ῥήματα ζωῆς αἰωνίου. The reading in Rev. xvii. 17, τὰ ῥήμ. τ. θ., instead of
οἱ λόγοι, would recommend itself accordingly by its Johannine impress. — Rom. x. 17;
Eph. vi. 17; Heb. vi. 5, ῥῆμα θεοῦ, what God has said or spoken, without reference to the
extent of this sphere, as, perhaps, the written and defined word of God, though (as the
connection shows) with special reference to the gospel message, cf. Eph. vi. 15; Rom.
x. 16; and with Heb, vi. 5, the 250 925, Josh. xxi. 45; Zech. i. 18, In like manner
τὸ ῥῆμα κυρίου... τὸ ῥῆμα τὸ εὐωγγελισθὲν εἰς ὑμᾶς. Τὸ ῥῆμα absolutely, in Rom. x. 8,
denotes, according to the connection, the word of the gospel ; according to the remote object,
τὸ p. τῆς miotews.— As the words and sayings of Jesus are called ῥ. ἕωῆς ai., so the
apostolic preaching is designated πάντα τὰ ῥήματα τῆς ζωῆς ταύτης, see ζωή. ---- ΤῊ
difficult expression ἐν ῥήματι, Eph. ν. 26, is explained by Harless 88 - according to the
promise, but this is inadmissible; for though a promise may be called ῥῆμα, ῥῆμα is not =

‘Piya 267 Παῤῥησιάζξεσθαι

promise, Luke ii. 29, see above. “Ev ῥήματι, if it be joined with καθαρίσας or with
τῷ λούτρῳ τοῦ ὕδατος, means in virtue of a word, viz. of the word of salvation preached,
ἐν being taken as in Acts iv. 7, 9, 10, and not, as Hofmann would explain it (Schriftbew.
ii. 2. 191), of the word whereby ἃ man declares his will to take a woman to wife and
removes the dishonour of her unmarried state; but this καθ. τῷ X. τοῦ 0d. possesses its
distinctive force and power because it takes place in virtue of a word, and ἐν ῥ. serves
only to complete the thought, the description of baptism. Hence the omission of the
article. — Like the Hebrew 124, ῥῆμα stands for the subject-matter of the word, for the

YY

thing which is spoken of, in Luke i. 37, ii. 15; Acts x. 37; 2 Cor. xiii. 1.

Παῤῥησία, ἡ, for πανρησία, freedom or frankness in speaking; Dem. Ixxiii. 17,
τἀληθῆ μετὰ παῤῥησίας ἐρῶ πρὸς ὑμᾶς καὶ οὐκ ἀποκρύψομαι. So in John x. 24, xi. 14;
ef. ver. 11, xvi. 25, 29, as contrasted with ἐν παροιμίαις λαλεῖν ; xviii. 20; Mark viii. 32;
Acts ii. 29, xxviii. 31, κηρύσσων... καὶ διδάσκων ... μετὰ πάσης παῤῥησίας ἀκωλύτως ;
John vii. 13, 26. It is sometimes a frankness which, considering the circumstances,
amounts to intrepidity, cf. John vii. 13 ; so in Acts iv. 13, 29, 31, Eph. vi. 19, in con-
trast with cowardice ; positively, outspokenness, e.g. Philem. 8, πολλὴν ἐν Χριστῷ παῤῥησίαν
ἔχων ἐπιτάσσειν σοι. It is to be understood as fearless candour also in Phil. i. 20, ἐν
οὐδενὶ αἰσχυνθήσομαι, ἀλλ᾽ ἐν πάσῃ παῤῥησίᾳ... μεγαλυνθήσεται Χριστός, 1.6. the position
οἵ the apostle, wherein Christ was magnified ; cf. Prov. xiii. 5, ἀσεβὴς δὲ αἰσχύνεται καὶ
οὐχ ἕξει παῤῥησίαν. It is the open-hearted (“ Freidigkeit,” as Luther writes), confident
boldness of a joyous heart (cheerfulness), not only in word but in deed also; Plato, Legg.
viii. 829. So in Col. ii. 15, ἀπεκδυσάμενος τὰς ἀρχὰς καὶ τὰς ἐξουσίας ἐδευγμάτισεν ἐν
παῤῥησίᾳ; cf. Lev. xxvi. 18, ἤγαγον ὑμᾶς μετὰ παῤῥ., where, however, the μετὰ 7. refers
perhaps to the object. Hence generally candowr, boldness, wndauntedness, a confident spirit
in all circumstances and relations, eg. Wisd. v. 1, τότε στήσεται ἐν παῤῥησίᾳ πολλῇ ὁ
δίκαιος κατὰ πρόσωπον τῶν θλιψάντων αὐτόν ; Job xxvii. 10, μὴ ἔχει τινὰ παῤῥησίαν
ἔναντι τοῦ θεοῦ; 2 Cor. vii. 4, πολλή μοι παῤῥησία πρὸς ὑμᾶς. In particular (especially
in Hebrews and 1 John), the word in this sense is used to denote the unwavering, fearless,
and unlhesitating confidence of faith, in communion with God, in fulfilling the duties of
evangelist, in holding fast our hope, and in every act which implies a special exercise of
faith ; Eph. iii, 12; 1 Tim. iii. 13; 2 Cor. iii. 12; Heb. iv. 16 (cf. Job xxvii. 10); Heb.
x. 35; 1 John ii. 28. It removes fear and anxiety, which characterize man’s relations
to God, upon the ground of guilt being set aside (1 John iv. 17; Heb. x. 19; ef. vv. 17,
18; 1 John iii. 21), and manifests itself in wndoubting confidence in prayer (1 John v.14;
Heb. iv. 16). Hence—

Παῤῥησιάξεσθαι, to speak openly, boldly, and without constraint, Acts ix. 27,
28, xiii. 46, xiv. 3, xviii. 26, xix. 8, xxvi. 26; Eph. vi. 20; 1 Thess. ii. 2, προπαθόντες
καὶ ὑβρισθέντες... ἐπαῤῥησιασάμεθα ἐν τῷ θεῷ ἡμῶν λαλῆσαι... ἐν πολλῷ ἀγῶνι.

ἜἜσχατος 208 Κατέχω

Ἔσχατος, ἡ, ov, probably connected with ἔχω, primarily (in Homer always) with
reference to place, the extreme, the most remote, Acts i. 8, xiii. 47 ; then, with reference
to time, the last, generally that which concludes anything, Rev. xv. 1, etc.; Matt. xii. 45 ;
Luke xi. 26, τὰ ἔσχατα τοῦ ἀνθρώπου ἐκείνου ; cf. 2 Pet. ii. 20; Job viii. 7; Lam. 1. 9.
Also with reference to rank or order, generally in a bad sense, Luke xiv. 9. Of persons,
whe lowest, Mark ix. 35, εἴ τις θέλει πρῶτος εἶναι, ἔσται πάντων ἔσχατος Kal πάντων
διάκονος ; John viii. 9; 1 Cor. iv. 9. Sometimes denoting ἃ moral lowness, as in Arist.
Pol. iii. 4, ἔσχατος δῆμος. So, perhaps, in a moral sense, Matt. xix. 30, xx. 16; Mark
x. 31; Luke xiii. 30.— Special attention must be paid to the phrases ἐπ᾿ ἐσχάτου τῶν
ἡμερῶν, Heb. 1. 2; τῶν χρόνων, 1 Pet. 1. 20; ἐπ’ ἐσχάτων τῶν ty, 2 Pet. iii, 3 (al.
ἐσχάτου) ; ἐν ἐσχάτῳ χρόνῳ, Jude 18 (Lachm. and Tisch., ἐπ᾿ ἐσχάτου τοῦ ypov.) ; καιρὸς
ἔσχατος, 1 Pet. 1. 5; ai ἐσχ. ἡμ., Acts ii. 17; and without the article, 2 Tim. iii, 17;
Jas. v. 3. They correspond with the O. T. O°. Nn nN3, which is rendered by the LXX.
= én’ ἐσχάτων τῶν ἡμ., Gen. xlix. 1; Jer. xxx. 24; Ezek. xxxviii. 16; Hos. iii. 5 (cf. ἐπ᾽
ἐσχάτων ἐτῶν, Ezek. xxxviii. 8); ἐν ταῖς ἐσχ. ἡμ., Jer. xlviii. 47; Isa. ii. 2; ἐπ᾽ ἐσχάτου
τῶν my, Jer. xxiii. 20, xlix. 39; Num. xxiv. 14; ἐπ᾽ ἐσχάτῳ τῶν ἡμ., Deut. iv. 30;
ἔσχατον τῶν ἡμ., Deut. xxxi. 29; cf. Isa. xli. 23, ἀναγγείλατε τὰ ἐπερχόμενα ἐπ᾽ ἐσχάτου
= ὐπερ, Ecclus. xlviii 24. It thus denotes the time when the development of God's plan
of salvation shall come to a close, the time of the final and decisive judgment. See αἰών.
(The substantival ἔσχατον corresponds better with the O. T. expression than does the
adjective.) This conclusive character of the final time is narrowed to ἐσχάτη ἡμέρα,
John vi. 39, 40, 44, 54, xi 24, xii. 48.— The ἔσχαται ἡμέραι, which in Acts ii. 17
denote the time and era there named, are referred, rather than restricted, to the time
previous to Christ’s second advent in 2 Tim. iii. 1; Jas. v. 3; cf. ver. 7; and in view of
the pressing shortness of this time, John designates it (1 John ii. 18) ἐσχώτη ὥρα. ----
The name which the exalted Saviour gives Himself, ὁ πρῶτος καὶ ὁ ἔσχατος, Rev. i. 17,
ii. 8, and without the article, xxii. 13, corresponds with the name by which God desig-
nates Himself, jit89, 008, Isa. xli. 4, xliv. 6, μετὰ ταῦτα ; xlviii. 12, εἰς τὸν αἰῶνα, with
reference to His creative omnipotence, because through this alone the accomplishment of
salvation can be expected.

Ἔ χω, to have or to hold, “ of temporary holding and of lasting possession,” Passow.
Hence—

Κατέχω, (1) to hold back, to retain, Philem. 13; to limit, to hinder, Luke iv. 42;
Rom. i. 18; 2 Thess. ii. 6, 7; καὶ viv τὸ κατέχον οἴδατε, εἰς τὸ ἀποκαλυφθῆναι αὐτὸν ἐν
τῷ ἑαυτοῦ Kaip@ TO yap μυστήριον ἤδη ἐνεργεῖται τῆς ἀνομίας, μόνον ὁ κατέχων ἄρτι ἕως
ἐκ μέσου γένηται (Gen. xxiv. 56). The question arises, What does the apostle mean by
this hindrance of the mystery of iniquity? In ver. 5 he reminds the Thessalonians of
what he had told them when present with them, Now, as the description of the man of
sin in vv. 3, 4 reminds us of Dan, xii., Hofmann thinks that the explanation of τὸ κατέ-

Κατεχω 209 Κατέχω

χον, ὁ κατέχων must also be sought in the Book of Daniel; and referring to Dan. x.,
he finds in the background of the history an active angelic power “ which may be de-
signated both masculine—for it is a man who speaks to Daniel—and neuter—for it is a
πνεῦμα," Baumgarten, Apostelgesch. § 28. It is said to denote, accordingly, “ the spirit of
nationalities bound together in moral order” (Hofmann, die heilige Schrift N. T's, i. 326),
“the good genius of the heathen world-power, whose it is to help on the accomplishment
of God’s gracious purposes in the heathen world” (Auberlen, Dan. u. Apok. p. 67 ; cf.
Hofmann, Schriftbeweis, i. 332). Even if the matter in Dan. x. be recognised, it is still
very questionable whether this reference corresponds with the mind of the apostle here.
In the information which he gives the Thessalonians, he recommends them to notice the
time when the κατέχων will be removed. But the presence or remoteness of angelic
powers could hardly be discerned save by express revelation, and the apostle does not direct
their attention to anything of that kind. Besides, the spiritual background is nevertheless
to correspond to the moral tottering of the world-power, so that the time of the removal
of the κατέχων and the nearness of the man of sin could not thereby be recognised. I
therefore think it nearer the mark to seek for an explanation within the range of N. Τὶ
prophecy, more in harmony with the consciousness of the early church, and better suited
to the design of this passage. We naturally call to mind the eschatological discourses of
our Lord, and here it is important to do so all the more because our Lord Himself has
to bring within its due bounds the too precipitate expectation of the end. The divine
order in the world’s history is insisted upon, namely, that εἰς πάντα τὰ ἔθνη πρῶτον δεῖ
κηρυχθῆναι τὸ εὐαγγέλιον, Mark xiii. 10 ; Matt. xxiv. 14. We must regard this divine
order as itself a κατέχον, even apart from the apostle’s statement here; and I do not see
why we should not regard the same thing as τὸ κατέχον of the passage before us. This
is Calvin’s view. ‘O κατέχων, accordingly, will mean, whoever hinders (not the hinderer)
or delays this divine order ; the article with the participle is used generically, not demon-
stratively, cf. Eph. iv. 28, as well as where, according to the context, the generic term
designates a known subject, eg. Matt. xxvii. 40; Gal. i 23. See Matthiae,§ 270;
Kriiger, § 1. 3.4. When this last link of connection between the church and the world
is broken, and all relation of the one to the other is at an end, the mystery of iniquity
will appear. This information is far more important and weighty in its bearing upon
the life of the church, and its conduct with respect to the future, than is the other
reference.

(II.) to hold fast, to maintain, τὸν λόγον, Luke viii. 15 ; τὰς παραδόσεις, 1 Cor. xi. 2;
τὸ καλόν, 1 Thess. v. 21; τὴν παῤῥησίαν x.7.r., Heb. 111. 6, 14, x. 23; 1 Cor. xv. 2, to
keep in memory ; Luke xiv. 9 ; 2 Cor. vi. 10, Passive, to be held, to be bound, John v. 4;
Rom. vii. 6 ; to possess, 1 Cor. vii. 30.

(111.) Zo hold out, to steer for, Acts xxvii. 40. See Lexicons,

Ζάω 270 Ζάω

Ζ

Z do, ζῶ, ζῆν, fut. ζήσω, ζήσομαι; aor. ἔζησα ; imperf. ἔξων, vid. Winer, § 80.
According to Curtius and others, it is connected with the Sanscrit root gi, giv, to live,
Latin vivo, Old High German guek, Middle High German quicken, to revive, and stands
for διάω, akin to which is δίαιτα, manner of living. “ Ζωή is animal life, bare existence ;
βίος (vis, vigere, vita), mental life with consciousness ; or, as Aristotle calls it in Ammon. 30,
λογικὴ ζωή. The ζωή is only the antecedent condition or basis of the βίος. Cf Vomel,
Synon. p. 168, whose observation that a biography is not called fw, but βίος, makes the
relation between the two words very clear.” Déoderlein, Lat. Synon. iv. 449. More
precisely, ζωή is the life of quickening or motion ; Bios (which is of the same stem), the life
which one leads, qualified life ; “ ζωή, vita qua vivimus (opposed to θάνατος, ἀποθνήσκειν);
Bios, vita quam vivimus,” cf. Trench, Synonyms, etc., p. 104 sqq.

= (J.) to live; in a literal sense, of the form of existence distinctive of individualized
being (hence ζῶσα, 1 Cor. xv. 45, Rev. xvi. 3, a distinctive epithet of ψυχή), especially
of man; see under ζωή.

(a.) Of physical life, and in general contrasted with ἀποθανεῖν, τελευτῆσαι, νεκρὸν εἶναι,
and others. Acts xvii. 28, ζῶμεν καὶ κινούμεθα καὶ ἐσμέν ; Matt. ix. 18, xxvii. 63 ; Mark
v. 23, xvi. 11 ; Luke xxiv. 5, 23; John iv. 50, 51, 53; Acts i. 3, and often. The aorist
ἔζησα = became alive, Rom. xiv. 9; Rev. ii. 8, xiii, 14, xx. 4, 5; cf. Kriiger, § liii. 5. 1,
The designation of God as the living, the actively living One,—(6) θεός, (ὁ) ζῶν, Matt.
xvi. 16, xxvi. 68 ; Acts xiv. 15 ; Rom. ix. 26 ; 2 Cor. iii, 3, vi. 16; 1 Thess. 1.9; 1 Tim.
iii. 15, iv. 10 (vi. 17); Heb. iii. 12, ix. 14, x. 31, xii, 22 ; Rev. vii. 2, xv. 7, cf. iv. 9, 10,
x. 6, opposed to τὰ μάταια, Acts xiv. 15; τὰ εἴδωλα, 1 Thess. i. 9, strengthened by the
addition of ἀληθινός, 1 Thess. i. 9, answering to the Hebrew wordy, Josh. iii. 10; Hos.
ii, 1; Ps. xlii. 2, Ixxxiv. 3; “0 pb, 2 Kings xix. 4,16; Isa. xxxvii. 4, 17, cf. the
pdsnvn, won, maron, (ζῶ ἐγώ, Num. xiv. 21; Deut. xxxii. 40, ζῶ ἐγὼ εἰς τὸν αἰῶνα ;
Rom. xiv. 11),—emphasizes the truth and reality of the God of revelation which belongs
to Him alone, and the certainty of the accomplishment by Him of His will and purpose
in redemption (Acts xiv. 15-17; 2 Cor. iii. 3) in spite of the greatest obstacles. Comp.
especially, Deut. xxxii. 40, xxx. 20; Dan. v. 23; Jer. 11. 13. The fact that God is the
living God lies at the foundation of worship (see the places cited from Revelation) and of
conduct answering thereto in man (Heb, ix. 14, x. 31), as well as of our hope of salva-
tion, 1 Tim. iv. 10, vi. 17. Cf. 6 vids τοῦ θεοῦ ζῶντος, Matt. xvi. 16; viol θεοῦ £, Rom.
ix. 26; ἐκκλησία 0. €., 1 Tim. iii. 15.

(0.) Like 7’, to live, in the concrete = to be well or happy, e.g. Deut. viii. 1, xxx. 16 ;
Ps. xxii. 27, lxix. 33; 1 Sam. x. 21; 2 Sam. xvi. 16 (1 Thess. iii. 8); Prov. iii. 22, ef.
viii. 35, 36 ; ζῆν also may denote the absence of anything that is a hindrance to the indi-
vidual in the preservation and realization of his life, and thus it denotes a spiritual life

es

Ζάω 271 Ζάω

which does not come under the power of any destructive influence such as death, and a
life free from the destructive effects of sin—Jife in the state of salvation (wherein the man
is again, and in a Godlike manner, free and master of himself, see ἐλεύθερος, cf. Rom.
v.17). Cf. Ecclus. xlviii. 11, καὶ yap ἡμεῖς Som ζησόμεθα. Thus it occurs in John
vi. 57, ζήσεται δι’ ἐμέ; 1 John iv. 9, ἵνα ζήσωμεν δι᾽ αὐτοῦ ; John vi. 51, 58, ζήσεται εἰς
αἰῶνα; xi. 25, 26, ὁ πιστεύων εἰς ἐμὲ κἂν ἀποθάνῃ ζήσεται, καὶ πᾶς ὁ ζῶν Kal πιστεύων
εἰς ἐμὲ οὐ μὴ ἀποθάνῃ εἰς τὸν αἰῶνα. In St. Paul’s writings, Rom. i. 177, vi. 13, viii. 13,
x. 5; 2 Cor. iv. 11, v. 15, vi. 9, xiii. 4; Gal. 11. 20; Phil. i 21; 1 Thess. v.10; Heb.
x. 38, xii. 9; 1 Pet. iv. 6. See ζωή. Theo {dv πατήρ, John vi. 57, corresponds with
this life communicated to man. In like manner the designation of Christ as the Living
One, ὁ ζῶν, Luke xxiv. 5, Rev. 1. 18, not only with reference to His resurrection, but to
the reality of His life, over which death and corruption could have no power, cf. Rom.
vi. 9; John vi. 57, xiv. 19; Heb. vii. 8, 25——The participle ζῶν, moreover, is joined
with substantives of which it is not elsewhere predicated, ὕδωρ ζῶν, John iv. 10, 11,
vii. 38 ; ἄρτος, John vi. 51; λόγια, Acts vii. 38; θυσία, Rom. xii. 1; ὁ λόγος τοῦ θεοῦ,
Heb. iv. 12; 1 Pet. i. 23; ὁδός, Heb. x. 20; λίθος, 1 Pet. ii. 4, 5. In such cases,
occurring in classical Greek, it denotes, to be strong and permanent, ¢.g. τὰ νόμιμα μαντεῖα
κιτὰ. So, perhaps, in Heb. iv. 12. In the other texts it refers to the life which salva-
tion gives, and the expression used associates this life figuratively with the things named.
Cf. the substantival combination, ὕδωρ ζωῆς x7... under Son. With Acts vii. 38, cf.
Deut. xxxii. 47, οὐχὶ λόγος Kévos οὗτος ὑμῖν, ὅτε αὕτη ἡ ζωὴ ὑμῶν «7dr.

(11) In a more definite and formal sense, to spend one’s life in a certain way, eg.
Luke xv. 13, ζῶν ἀσώτως ; Acts xxvi. 5, ἔζησα Φαρισαῖος ; Gal. ii. 14, ἐθνικῶς £.; 2 Tim.
iii, 12, and Tit. ii. 12, εὐσεβῶς ἕ. ; Rom. vii. 9, ἔξων χωρὶς νόμου. So κατὰ σάρκα Shp,
Rom. viii. 12, 13, cf. ἐν σαρκί, Gal. ii. 20; Phil. 1, 22; ἐν κόσμῳ, Col. ii. 20; ἐν τοῖς
μέλεσιν «.7.r., Col. iii. 7; ἐν τῇ ἁμαρτίᾳ, Rom. vi. 2; ἐν πίστει, Gal. ii. 20; but ἐκ πίσ-
τεως ζῆν, Heb. x. 38, Rom. i. 17, Gal. iii. 11, cf. ver. 12 (Luke xii. 15), is not to be
reckoned, for in these places {jv has the meaning given in (I.) (6.). Still, according to the
analogy of the main text in the Hebrew, Hab. ii. 4, ἐκ πίστεως is to be joined with the
verb and not with ὁ δίκαιος, not only in Heb. x. 38, where this admits of no doubt, but
in the other passages ; because, even if it were grammatically allowable to join it with
the noun, it would still be extremely difficult, and no logical reason requiring such a
combination could be made out. Cf. also Gal. iii. 12, where {jp ἐν τοῖς τοῦ νόμου ἔργοις
is contrasted with ζῆν ἐκ πίστεως, ver. 11—We find {jv joined with an ethical dative
(cf. Kriiger, § xIviii. 6, as in Rom. vii. 2) in Luke xx. 38; Rom. vi. 10, 11, xiv. 7, 8;
2 Cor. v.15; Gal. ii. 19; 1 Pet.ii 24. Cf Dem. Ixxx. 26, of οὐκ αἰσχύνονται Φιλίππῳ
ζῶντες καὶ οὐ τῇ ἑαυτῶν πατρίδι; Dion. Hal. iii. 18 (in Tholuck on Rom. xiv. 7, 8),
εὐσεβὲς μὲν πρῶγμα ποιεῖτε, ὦ παῖδες, τῷ πατρὶ ζῶντες Kal οὐδὲν aved τῆς ἐμῆς γνώμης
διαπραττόμενοι. The context must show of what kind the ethical relation of the life is
in the given case. We find the compound ἀναξάω, to live again, in Luke xv. 24, 32, ef,

Ζάω 272 Zan

above (L) (%.); Rom. vii. 9, xiv. 9; Rev. xx. 5; συζῆν, Rom. vi. 8; 2 Cor. vii. 3;
2 Tim. ii. 11.

Z w %, ἡ, life, the kind of existence possessed by individualized being, to be explained
as selt-governing existence (cf. the Aristotelian definition of life as vis se ipswm movendi);
which God is, and man has or is said to have, and which, on its part, is supreme over all
the rest of creation. Hence follow the other limitations which Tholuck explains in his
Comment. on Rom. v. 12; in the N. T., of God and of men only.—(I.) In a physical
sense of earthly existence, Acts xvii. 25; Luke xvi. 25 (i. 75, Rec. text); Acts viii. 33;
1 Cor. xv. 19, ἐν Swf ταύτῃ; Phil i. 20; Heb. vii. 3; Jas. iv. 14; 1 Cor. iii. 22;
Rom. viii. 38. These are the only texts wherein ζωή denotes the earthly life of the
individual, or rather existence in the present state, with which St. Paul contrasts the
ὄντως ζωή, 1 Tim. vi. 19 (cf. Luke xii. 15). It is the life which does not continue as it
is (cf. Jas. iv. 14), and is contrasted with (11.) a ζωὴ ἀκατάλυτος, Heb. vii. 16, which is
not merely a temporary, but a perfect and abiding antithesis to death. By virtue of this
antithesis, and on account of the close affinity between the conceptions life and happiness
(unhindered and free existence, see ζῆν), there is concentrated in the conception of life
every good which man can desire or enjoy; thus in Prov. xii. 28, xiii. 14, xiv. 27, 11. 19,
v. 6; Ps. xxxiv. 13, cf. Ps. xxvii. 13, πιστεύω τοῦ ἰδεῖν τὰ ἀγαθὰ κυρίου ἐν γῇ ζώντων ;
Ps, xxxvi. 11; Jer. viii. 3; Deut. xxxii. 47; Ezek. xviii. 21, xx. 11. See especially,
Deut. xxx. 19, τὴν ζωὴν καὶ τὸν θάνατον δέδωκα πρὸ προσώπου ὑμῶν, τὴν εὐλογίαν καὶ
τὴν κατάραν" ἔκλεξαι τὴν ζωὴν σύ x.7.r., cf. ξζωοποιεῖν, Eccles. vii. 8. Life is not only the
opposite of death, but a positive freedom from death, Acts ii. 28 (from Ps. xvi. 11); 2 Cor.
v. 4, va καταποθῇ τὸ θνητὸν ὑπὸ τῆς ζωῆς. It is possession in the highest sense, the
first and the last blessing of man, and, as has been well said, the essence of all happiness
(see John x. 10). While in the profane sphere, in all times, this life has been confounded
with the present form of human existence (cf. the sayings collected in Stobaeus, Floril.
119, 121); in Scripture, and in the N. T. particularly, it is clearly distinguished there-
from, cf. 1 Cor. xv. 19, ἐν τῇ ζωῇ ταύτῃ, usually tacitly and by implication, but some-
times characterized by the addition of αἰώνιος, and in 1 Tim. vi. 19, ἡ ὄντως San.
Synonymous with ἀφθαρσία, 2 Tim. i. 10, So ζωή, Matt. vii. 14, over against ἀπώλεια,
ef. xviii. 8, 9, xix. 17; Mark ix. 48, 45; Acts xi. 18; Rom. v. 17, 18, vi. 4, vii. 10,
viii. 2, 6, 10; 2 Cor. ii 16, iv. 12, v. 4; Phil. ii. 16; Col. iii 3,4; 2 Tim 1. 10; Jas.
1. 12. 1 Pet. iii, 7,10; 2 Pet. i 3. Ζωὴ αἰώνιος (first in Dan. xii. 2; for other refer-
ences, vid. αἰώνιος) describes life, not so much as distinct from our present earthly exist-
ence, but rather as directly and in the clearest way contrasted with death in its widest range,
ct. Rom. v. 21, wa ὥσπερ ἐβασίλευσεν ἡ ἁμαρτία ἐν τῷ θανάτῳ, οὕτως καὶ ἡ χάρις βασι-
λεύσῃ διὰ δικαιοσύνης εἰς ζωὴν αἰώνιον ; vi. 22, cf. vv. 21, 28.

In this sense /ife is described as the sum of the divine (Eph. iv. 18) promises under
the gospel, Tit. 1, 2, ἐπ᾿ ἐλπίδι ζωῆς αἰωνίου, ἣν ἐπηγγείλατο ὁ ἀψευδὴς θεὸς πρὸ χρόνων

Ζωή 273 Zot

αἰωνίων; 2 Tim. i, 10, κατ᾽ ἐπαγγελίαν ζωῆς τῆς ἐν Χριστῷ ᾿Ιησοῦ, cf. Acts ii, 28 ; and of
the revelation of grace, Tit.i 2; 1 Johni. 2, ἡ ζωὴ ἐφανερώθη κιτιλ.; Acts πὶ, 15, τὸν
ἀρχηγὸν τῆς ζωῆς ἀπεκτείνατε; and even of gospel preaching, 2 Tim. i. 10, φωτίσαντος
ζωὴν καὶ ἀφθαρσίαν διὰ τοῦ evayy.; 1 John 1. 2. Hence the expression τὰ ῥήματα τῆς
ζωῆς ταύτης, Acts v. 20, οὗ John vi. 63, 65. λόγος ζωῆς, Phil. ii, 16; 1 John 1. 1, 2;
Tit. i. 2. Cf. 2 Cor. ii. 16, ὀσμὴ ζωῆς εἰς €. Of. John vi. 35, 48, ὁ ἄρτος τῆς ζωῆς, cf.
ver. 51; John viii. 12, τὸ φῶς τῆς ζωῆς; Rom. xi. 15. It is closely connected with
Christ, Rom. vi. 23; 2 Tim.i. 1. And Christ is, Col. iii, 4, ἡ ξωὴ ἡμῶν. Cf. John
i. 4, ἐν αὐτῷ ζωὴ ἣν καὶ ἡ ©. ἣν τὸ φῶς τῶν ἀνθρώπων ; 2 Cor. iv. 10, 11, ἵνα καὶ ἡ ξωὴ
τοῦ ᾿Ιησοῦ.... φανερωθῇ. As ἃ Messianic blessing, it belongs to the αὐὼν ἐρχόμενος, Mark
x. 30 ; Luke xviii. 30 ; and as blessedness in the future, it is the object of Christian desire
and hope; cf. & αἰ. κληρονομεῖν, Matt. xix, 29; Mark x. 17; Luke x. 25, xviii, 18;
εἰσελθεῖν εἰς τὴν €, Matt. xviii. 8, 9, xix. 17; Mark ix. 43, 45, cf. Matt. vii. 14, xxv. 46.
(As God’s saving gift, it is the antithesis of κρίσις, ὀργὴ θεοῦ, ἀπώλεια.) So in the
synoptical Gospels, Jude 21; Jas. i. 12; while in the writings of St. Paul and St. John
it is indeed, similarly and distinctively, a futwre blessing—John iv. 14, 36, v. 29, vi. 27,
xii. 25; 1 John ii. 25; Rom. ii. 7, v. 21, vi 22; Gal. vi 8; 2 Cor. v. 4; Phil. iv. 3;
1 Tim. iv. 8, vi. 19; Tit, i. 2, iii, 7; cf. Rom. v. 10,—but at the same time belonging
to those to whom the future is sure, already in the possession of all who are partakers of
the N. T. salvation “that leadeth unto life,” and who already in this life begin life eternal.
See for this also, Acts xi. 18, xiii. 46,48. Cf. Matt. xix. 16, ἵνα ἔχω ζωὴν ai.—a
Johannine expression, for which Tischendorf reads σχῶ.

In the writings of St. Paul {7 is the substance of gospel preaching (see above, ζωὴ
θεοῦ, Eph. iv. 18), the final aim of faith, 1 Tim. i. 16, the possession and state of those
who receive the gospel, 2 Cor. ii. 16, and of the justified, Rom. v. 17, viii. 10; hence
δικαίωσις ζωῆς, Rom. v. 18, corresponding with the opposite connection of sin and death,
—a state which exerts an influence upon the conduct of the subject of it (Rom. vi. 4),
and which stands in the closest mutual connection therewith, Rom. viii. 6,10. There
is, however, a difference between this state and the outward condition and circumstances
of the believer, just as between “the inward and the outward man,” 2 Cor. iv. 10, 11,
16-18, and the solution of this difference is reserved for the future, especially for the
second coming of Christ, Col. iii, 3, 4.

In the writings of St. John, life, which primarily and essentially belongs to God and
Christ, and, indeed, to God as revealing Himself in redemption as the Father and the Son,
John v. 26, is the subject-matter and aim of divine revelation, John v. 39, xii. 50, is described
as present in Christ,i. 4, x. 10, xiv. 6 ; 1 John v. 20; as given to the world through Him,
vi. 33, 35, 48, xvii. 2; and especially through His death, vi. 51, iii, 15, in the posses-
sion of those who by faith have come to Him, iii. 15, 16, 36, v. 24, 40, vi. 40, 47, 51,
53, 54, xx. 31; 1 John v.13; cf. viii. 12, x. 28; 1 John iii, 14,15, v. 11,12. (On
John xvii. 3, see γινώσκω.) But a reference to the still future consummation of the plan

2M

Ζωή 27-4 Ζωογονέω

of redemption is everywhere apparent; ¢g. in the contrast between life and condemnation,
John v. 24; and ἀπώλεια, iii. 15, 16; ὀργὴ θεοῦ, iii. 36, but especially in the connec-
tion between life and the future resurrection, v. 29, vii 40, Cf. the passages cited
above.

There remain still to be named the combinations βίβλος ζωῆς, Phil. iv. 3; Rev.
iii. 5, xiii. 8, xx. 15; βιβλίον &., Rev. xvii. 8, xx. 12, xxi. 27 (opposed to κρίσεως, cf.
Rev. xx. 12); στέφανος ζωῆς, Jas. 1. 12; Rev. ii. 10; ξύλον τ. &., Rev. ii. 7, xxii. 2, 14,
19; ὕδωρ ©, Rev. vii. 17, xxi. 6, xxii. 1, 17, comp. Ezek. xlviii—In its distinctively
Messianic sense, ζωή is an exclusively N. Τὶ word.

Z ov, τό (by Lachm. always written ζῷον, which is the more correct spelling, but
less frequently used), animal, Heb. xiii. 11; 2 Pet. iii 12; Jude 10. Properly a living
creature ; and this essential meaning—which also occurs elsewhere still in profane Greek,
where ζῶον, a post-Homeric word, generally signifies living creature, and only in special
instances a beast, θηρίον -- animal, as embracing all living beings—must be retained in
the Revelation, where four ζῶα are represented as being between God's throne and those
of the elders which surround it, Rev. iv. 6-9, v. 6, 8, 11, 14, vi. 1, 3, 5-7, vii. 11,
xiv. 3, xv. 7, xix. 4, the description given of which, iv. 6—8, resembles that of the ni*0 in
Ezek. i. 5 sqq.; the cherubim in Ezek. x., cf. Ps. xviii. 1, xcix. 1, xxx. 2; 1 Sam. iv. 4;
2 Sam. vi 2; 2 Kings xix. 15. They are named “ living creatures ” here and in Ezek. i.
on account of the life which is their main feature. They are usually the signs and tokens
of majesty, of the sublime majesty of God both in His covenant relation and in His rela-
tion to the world (for the latter, see Ps. xcix. 1), and therefore it is that they are assigned
so prominent a place, though no active part, in the final scenes of sacred history, Rev.
vi. 1—7, The appearance of four represents the concentration of all created life in this
world, the original abode of which, Paradise, when life had fallen to sin and death, was
given over to the cherubim. They do not, like the angels, fulfil the purposes of God in
relation to men; they are distinct from the angels, Rev. v. 11. We are thus led to
conclude that they materially represent the ideal pattern of the true relation of creation
to its God. Cf. Bihr, Symbolik des Mos, Cultus, i. 840 sqq, Also Hofmann, Schriftbew.
i. 364 sqq.; Kurtz in Herzog’s Realencyel. ii.

Zworyovés, to give birth to living creatures. In general also = to vivify, to make
alive. Thus opposed to θανατοῦν, 1 Sam, ii. 6, κύριος θανατοῖ καὶ ξωογονεῖ, κατάγει εἰς
ἅδου καὶ ἀνάγει. 2 Kings v. 7 =n, Piel. In the N. T. 1 Tim. vi. 13, παραγγέλλω
σοι ἐνώπιον τοῦ θεοῦ τοῦ Cwoyovodvtos τὰ πάντα, With reference to the preceding admoni-
tion, ἐπιλαβοῦ τῆς αἰωνίου ζωῆς; cf. Neh. ix. 6. Then in a weakened sense, in the
LXX., to leave alive, to let live =n, in Piel, Ex. i. 17, 18, 22; 1 Kings xx. 31; Hiphil,
Judg. viii, 19. In the N. T. Acts vii, 19, Luke xvii. 33, ὃς ἐὰν ἀπολέσῃ, ξωογονήσει
αὐτήν (se. τὴν ψυχήν) = to retain life; cf. the parallels in Matt. xvi 25 = σώζειν τὴν ψ.;
x. 39 = εὑρίσκειν ; John xii, 25, τὴν ψ. εἰς ζωὴν ai. φυλάσσειν.

Ζωοποιέω 275 Ἡμέρα

Ζωοποιέω, to make alive, to vivify, John vi. 63, τὸ πνεῦμά ἐστιν τὸ ξωοποιοῦν ;
1 Cor. xv. 45; 2 Cor. iii. 6. For the most part in the N. T. of raising the dead to life,
1 Cor, xv. 22, 36; Rom. iv. 17, viii. 11; 1 Pet. iii, 18; John v. 21. Generally in a
soteriological sense, answering to the Pauline connection between δικαιοσύνη and ζωή,
Gal. iii. 21, εἰ yap ἐδόθη νόμος ὁ δυνάμενος ζωοποιῆσαι, ὄντως ἐκ νόμου ἂν ἣν ἡ δικαιοσύνη.
The law promised life, ver. 12, but did not give it. From this universally to be acknow-
ledged fact, St. Paul argues what was necessary with reference to justification. Cf. 2 Cor.
iii. 6, τὸ yap γράμμα ἀποκτείνει, τὸ δὲ πνεῦμα ζωοποιεῖ ; vid. γράμμα. See Job xxxvi. 6,
ὁ κύριος... ἀσεβῆ ov μὴ ζωοποιήσῃ, Kal κρίμα πτωχῶν δώσει.

Ζ éw, to seethe, to bubble, connected with ζῆλος, zeal, with the German Gischt, of
boiling water, of the roaring and foaming of the sea, of the fermentation of wine, etc.
Aristotle explains ζέσις as ὑπερβολὴ θερμότητος, as opposed to πῆξις, De gener. et corrupt.
ii. 3. Figuratively, of mental states and emotions, especially of wrath, as éxféw, avatéw, etc.,
eg. Plat. Rep. iv. 440 C, ὅταν ἀδικεῖσθαί τις ἡγῆται, οὐκ ἐν τούτῳ bet τε καὶ χαλεπαίνει καὶ
ξυμμαχεῖ τῷ δοκοῦντι δικαίῳ ; οἵ, Aristot. de anim. i. 1, ἡ ὀργὴ ζέσις τοῦ περὶ τὴν καρδίαν
αἵματος καὶ θερμοῦ; of voluptuousness, Plut. Mor. 1088 ἢ, ἡδονὴ ζέσασα ἐπὶ σαρκί; of
youth, ibid. 191. C, ζέουσαν ἐν δήμῳ νεότητα ; Aeschyl. Sept. 708, νῦν δ᾽ ἔτε ζεῖ, sc, δαίμων,
for which the Schol. ἐκμαίνεται, ἀκμάζει. It denotes also an enhancing or climax of
emotion or impulse. Cf. also the passage cited by Bretschneider, Act, Thom. 34, ζέουσα
aydnn—lIn the N. T. Acts xviii, 25, ζέων τῷ πνεύματι, ἐλάλει καὶ ἐδίδασκεν ἀκριβῶς τὰ
περὶ τοῦ ᾿Ιησοῦ, either of the impulse to this activity making itself felt in the mind
with power, or of the affection of the spirit, of the inner life, as Apollos, κατηχημένος τὴν
ὁδὸν τοῦ κυρίου, possessed it, Comp. Acts ii. 2-4, In Rom. xii. 11, the warning, taken
quite generally, τῷ πνεύματι ἕέοντες, between τῇ σπουδῇ μὴ ὀκνηροί and τῷ καιρῷ
δουλεύοντες, reminds us primarily of the impulse to love, ver. 9, cf. Hofmann in loc., yet
should not be limited to this, because ver. 12 regulates and determines the high standard
of the inner life required by the τῷ πνεύματι féovres, and the entire conduct of those
who are said τῷ καιρῷ δουλεύοντες.

Ζεστός, ή, ov, cooked, seething, hot. Figuratively in Rev. iii 15, οὔτε ψυχρὸς εἶ, οὔτε
ξεστός ; ver. 16; cf. Luke xii. 49, xxiv. 32; Matt. xxiv. 12.

iH

Ἡ μέρα, ἡ, the day, Rev. viii. 12; Luke vi. 13; and often qualitatively in distinc-
tion from the night, and quantitatively as a division of time, Also sometimes used of a
longer space of time, yet simply as a more vivid designation, 6... Aristot. Fhe, 11, 12, 13,
concerning the aged, εἰσὶ δὲ φιλόξζωοι καὶ μάλιστα ἐπὶ τῇ τελευταίᾳ ἡμέρᾳ. Elsewhere
only in poetical language. In the N. Τὶ we might take the expression ἡμέρα σωτηρίας,
2 Cor. vi. 2, in the same manner, if it did not designate a definite time when help and

Ἡμέρα 210 ‘Hyépa

salvation would appear; cf. Isa. xlix. 8; and as borrowed from this passage in the N. T.,
the time following thereupon is described as a continuing ἡμέρα σωτηρίας. Peculiar to
the N. Τὶ is (1) the figurative use of the word “ the day,” being the season of unhindered
work and labour, John ix. 4, the time for that morally pure, wakeful, and conscious action,
Rom. xiii. 13, which has the blessing of the light (John xi. 10), is conditioned by the
light, and has nothing to conceal, Job xxiv, 16; 1 Thess. v. 5-8 (ef. 1 Cor. iii. 13, ἡ
γὰρ ἡμέρα δηλώσει). Day is the time of light; light is the emblem of salvation; there-
fore the day is the time of salvation (Rom. xiii. 12; cf. 2 Pet. i. 19), corresponding with
the use of φῶς and σκότος ; οἵ, Job iii. 4, v. 14, xvii. 12; Ezek. xxx. 3 sqq.; Amos v. 8,
viii. 9, Isa. xxxviii. 13. (IL) The expression ju. τοῦ κυρίου, and the various epithets
applied to it, especially in the O.T, The phrase itself, ἡ ἡμέρα τοῦ κυρίου, in 1 Thess. v. 2,
2 Thess. ii, 2, 2 Pet. iji, 10, Acts 11, 20, is=Mim OF, Isa. 11, 12, xiii. 6,9; Ezek. xiii. 3,
xxx. 3; Joel 1. 15, ii, 1, 11, 11, 4; Amos v. 18, 20; Obad. 15; Zeph, i 14, ii. 7.
This expression denotes in prophecy the end of everything hostile to God, the day whose
import and significance shall consist in the self-assertion of the God of revelation and of
promise against all beings hostile to Him among or external to His people. It is cailed
ἡμέρα ἐπισκοπῆς, Isa. x. 3; 1 Pet. ii. 12; ἡμ. ὀργῆς, Zeph. i 15, 18, ii, 2, 3; Isa. xiii.
13; Ezek. vii. 19; cf. Rom. ii. 5, 4p. ὀργῆς καὶ ἀποκαλύψεως δικαιοκρισίας τοῦ θεοῦ;
again, ἡ . ἡ μεγάλη, Rev. vi. 17, xvi. 14 (Jude 6; Acts 11, 20); cf. Jer. xxx. 7; Joel
ii. 11, 31; Zeph. 1. 14; Mal. iii 23. In the N,T. still ἡ τοῦ θεοῦ ἡμ., 2 Pet. iii. 12;
ἡμ. κρίσεως, Matt. x. 15, xi. 22, 24, xii. 36 (Mark vi. 11, Received text); 2 Pet, iii. 7;
1 John iv. 17; cf. Rom, ii, 16, ἐν ἡμ. ὅτε κρινεῖ ὁ θεὸς κιτιλ.; Jude 6, εἰς κρίσιν μεγάλης
jy. Further, ἐκείνη ἡ ἡμ., Matt. vii 22; Luke x. 12; 2 Thess. 1, 10; 2 Tim. i 12, 18,
iv. 8, Absolutely, ἡ ἡμέρα, 1 Thess, v. 4; 1 Cor. iii. 13; Heb. x. 25; οἵ. 1 Cor. iv. 3,
ἵνα... ἀνακριθῶ.... ὑπὸ ἀνθρωπίνης ἡμέρας ; in contrast with this 7. κυρίου, vid. ver. 4. For
ἔσχαται ἡμ., see ἔσχατος. While, for some, this day is the terrible end, to be anticipated
with dread, for others (the oppressed people of God in the O. T.) it is the hoped-for
beginning of a new and better state, of a new order of things, This latter aspect, how-
ever, is comparatively seldom dwelt upon, see Isa. lxi. 2; Zech. xiv. 7; cf. Ezek. xiii. 5;
Jer. xxv. 29, xlix. 12; Ezek, ix. 6. But in Eph. iv. 30 it is called ἡμέρα ἀπολυτρώσεως
for the church of Jesus Christ, cf. Luke xxi. 8. In that day Christ is to be judge (Matt.
vii. 22); by Him the resurrection of the dead will be accomplished, John vi. 39, 40, 44,
54; ef. John v. 27; He on this day will appear in the glory of the Father (the Father of
our Lord Jesus Christ = mm, see κύριος), Matt. xvi. 27. This day is therefore called ἡ
ἡμ. τοῦ κυρίου ἡμῶν, 1 Cor. i. 8; τοῦ κυρ. ᾿Ιησοῦ, 2 Cor. i. 14; ἡμ. ᾿Ιησοῦ Χριστοῦ, Phil.
i. 6; Χριστοῦ, Phil. i. 10; Luke xvii. 30, 9 jy. ὁ υἱὸς τοῦ ἀνθρ. ἀποκαλύπτεται ; οἵ,
ver. 31; Matt. xxiv. 36, 42, 44, 50; Luke xxi. 34, cf. vv. 27, 28, xvii. 24, answering to
the παρουσία (which see). In this designation, however, we discover a difference between
the day spoken of in the O. T. and that mentioned in the N. T. In the latter, the element
of hope preponderates, and the distinction between ἡμέρα τοῦ κυρίου and ἡμέρα τοῦ κυρίου

——— δ,

Ἡμέρα 277 Θεός

᾿Ιησοῦ Χριστοῦ is analogous to that between the two lines of prophecy, the one connect-
ing itself with the stem of David, the other looking towards the coming of Jehovah. —
The ἡμέραι τοῦ υἱοῦ τοῦ avOp., Luke xvii. 22-26, cannot, as the connection shows, refer
to the days of His earthly life. One might be tempted to take ver. 22 as referring to
the time when the παρουσία should begin, but ver. 26 obliges us to fix upon a time
previous to this; for as the ἡμέρα on which Noah entered into the ark (ver. 27) is
distinct from the ἡμέραις Νῶε, so the day of the Son of man is distinct from the days of
the Sonof man. The days of the Son of man denote a time defined by the still impending,
as well as by the actually present, παρουσία. ---- Τὰ John viii. 56, ᾿Αβραὰμ ἠγαλλιάσατο
ἵνα ἴδῃ τὴν ἡμέραν τὴν ἐμήν, Christ (as it appears to me) has still in His mind the day of
His ever approaching manifestation in glory (see παραβολή). Concerning ἡμέρα αἰῶνος,
2 Pet. iii, 18, see αἰών,

8

Θεός, ὁ, God; Déderlein (Synonymik, vi. 101; Hom. Gloss. 2500) and Curtius
(Grundziige der Griech. Etymol, 230, 450 sqq.) derive this word from the root Oes in
θέσσασθαι, “to implore” (Pindar, Hesiod); because, as the latter proves, the usual
derivation of the word with the Latin deus, from the Sanscrit div, “ to give light,” dévas,
see δαίμων, is decidedly false. Θεός therefore is = He to whom one prays, who is implored,
an appellative for the Being who is absolutely raised above the world atid man, their
dependence on whom mankind acknowledge. Others refer the word to θάομαι, θαῦμα,
τίθημι, etc., as forms connected with the same root as θεός. Herod. ii, 52.1, θεοὺς δὲ
προσωνόμασάν σφεας ἀπὸ τοῦ τοιούτου ὅτε κύσμῳ θέντες τὰ πάντα πρήγματα Kal πάσας
νομὰς εἶχον. This last explanation, which A. Gobel in the Zeitschr. fiir vergl. Sprach-
forschung, xi. 55, adopts, Curtius describes as hardly in keeping with the Greek views of
the Godhead. As to the German word Gott, it is still doubtful whether it springs, with
Wuvtan, Odin, from vatan, to go, ard signifies, perhaps, “ the world-travelling light ;”
cf. Simrock, deutsche Mythol. p. 150, “ The root-meaning of the name Gott (Gothic, Guth),
Grimm, deutsche Mythol. 12, says is undiscovered ; and he still rejects its connection with
the adjective gut (Gothic, géds), which has a long vowel. In the Gesch. der deutschen
Spr. 541, he owns that recently (Ernst Schulze’s goth. Gloss. p. xviii.) a path has been
opened which may lead to this connection which the conception demands and language in
its laws of rhythm indicates, since it calls God the good and kind.” Hebrew = by, which
is akin to ‘x, so that the fundamental thought is the strong one;=O'>8, which First,
indeed, derives from the same root; but according to the latest and apparently conclusive
investigations (Delitzsch, Fleischer bei Delitzsch, Genesis, pp. 30, 64), the true root is to
be recognised in the Arabie aliha, whose fundamental meaning is “ helpless wandering,”
« refuge-seeking terror.” ΑΒ a nom. injin. from FPS in this logically established meaning,
nibs, Aram. ADK, signifies fear or terror, and then (like 198, which is synonymous with it,

Θεός 278 Θεός

in Gen. xxxi. 42, 53, and Nvi0, Ps, Ixxvi, 12; Isa. viii. 12 sqq.; οὗ 2 Thess. ii. 4) the
object of fear, Delitzsch as above. Cf. 812, Ps. exi. 9; Din, dream. The plural is the
plural of abstraction, like 5", life, from ὙΠ, living.

We must, however, notice Hupfeld’s observation (on Ps. viii. 6): “ onbs, like 5x, is
contrasted with man (8 and D7), with reference to His power and His position, ἡ
especially in the expression U 8) oN, Hos. xi. 9; or δὲ xd DIS, Ezek. xxviii. 2, 9; Isa.
xxxi. 3, which is employed when man in his pride forgets his true limits, and imagines
himself like God.” Cf. Acts xii. 22; Gal. i. 10; John x. 33.

(1) As an appellative: that which is divinely reverenced, regarded as God, Acts xii. 22,
θεοῦ φωνὴ καὶ οὐκ ἀνθρώπου ; xvii. 23, ἀγνώστῳ θεῷ; xxviii. 6, ἔλεγον θεὸν αὐτὸν εἶναι ;
2 Thess. ii. 4, ὁ ἀντικείμενος καὶ ὑπεραιρόμενος ἐπὶ πάντα λεγόμενον θεὸν ἢ σέβασμα. Of.
Dan. xi. 86, 37; 2 Cor. iv. 4, ὁ θεὸς τοῦ αἰῶνος tovrov,—who assumes the place of God.
Hence ὁ, ἡ θεὸς (Acts xix. 37, otherwise θέα, xix. 27), θεοί in the pagan sense, Gal. iv. 8,
οἱ φύσει μὴ ὄντες θεοί; Acts vii. 43, xix. 26; 1 Cor. viii. 5; Acts vii. 40, and often,
Akin to this is the peculiar use of θεοί, like Dyby, John x. 34, 35, of judges and magis-
trates, Ps. Ixxxii. 1, 6; Ex. xxi. 6, xxii. 8, 9, 28, so far as anything belongs to them
which is distinctive not of man but of God. But in the sphere of revelation the principle
ever holds, οὐδεὶς θεὸς ἕτερος εἰ μὴ εἷς, 1 Cor. viii. 4; and thus θεός, nnd, is appellative,
referring exclusively to the God of revelation, especially in the O. T. Deut. vii. 9; 2 Sam:
vii. 22; 1 Kings xviii. 39; 2 Kings v. 15; Ps. xviii. 32, xxxiii. 12, exliv. 15, xe. 17,
c. 3, and often in the second part of Isaiah. Cf. Ruth 1. 16; Isa. xxxvii. 16.

(IL) Hence θεός, ὁ θεός, is a proper name, GOD, who is the God of revelation or of
redemption (“nds has been made known to man from the beginning as nyndx mm, and
mm as ods in an exclusive sense,” Hofmann). Accordingly, κύριος ὁ θεός is = nnd: mm,
Luke i. 16; Acts vii. 27; 1 Pet. iii, 15; Rev. i 8, iv. 8, xxii. 5, 6; cf. Matt. iv. 7, 10,
xxii. 37, and other places. Without the article, as Winer observes, oftenest in the
Epistles, when it is dependent on another substantive without the article, Matt. vi. 24,
xiv. 33; Luke xi. 20; John 1. 12; Rom, i. 4, 7, 16, 17, 18, etc. Described according
to His attributes by the addition of ὕψιστος, Mark v. 7; Luke viii. 28; Acts xvi. 17;
Heb. vii. 1; παντοκράτωρ, Rev. xix. 15, cf. 1, 8, etc.; θεὸς σωτήρ, 1 Tim. i. 1, ii. 3; Tit.
i. 3, iii. 4. For other additions, see Rom. xvi. 26, 27; 1 Tim. i. 11,17; Tit. 1, 2.—
2 Cor. xiii, 11, 6 θεὸς τῆς ἀγάπης; 1 Pet. v. 10, ὁ 0. πάσης χάριτος ; 2 Cor. i. 3, πάσης
παρακλήσεως ; Rom. xv. 13, τῆς ἐλπίδος, cf. ver. 5, τῆς ὑπομονῆς ; Rom. xvi. 20; Phil:
iv. 9; Heb. xiii, 20; 1 Cor. xiv. 33, 6 6. τῆς εἰρήνης. Θεός especially is often joined
with the genitive of the person, μοῦ, cod, ὑμῶν, Matt. xxvii. 46; Heb. xi 16; Rev.
xxi, 3; οὗ ver. 7, ἔσομαι αὐτῷ θεός, cf. Heb. viii. 10; Rom.i.8; 1 Cor.i 4; 2 Pet.i 15
Rey, vii. 12, xix. 5. In explanation of this, cf. Acts xxvii. 23, τοῦ θεοῦ οὗ εἰμί, ᾧ καὶ
λατρεύω, ἄγγελος, and Rev. xxi. 3, αὐτὸς ὁ θεὸς ἔσται μετ᾽ αὐτῶν θεὸς αὐτῶν. Expression
is given to the connection wherein the person stands to God and God to him, so that
both exist for each other, cf. Phil. iii, 19; Matt. xxii, 32, οὐκ ἔστιν ὁ θεὸς θεὸς νεκρῶν.

Θεός 279 Θεός
We must especially notice the historical and even Christian relationship expressed by the
genitive of the person, which affirms that God has shown in reference to the person
named what He is and will be; ὁ @.’ABpadp, ᾿Ισαάκ, ᾿Ιακώβ, Matt. xxii. 32; Mark
xii, 26; Luke xx. 37; Acts iii. 13, xxii. 14, vii 32, 46; Heb. xi. 16; τοῦ Ἰσραήλ,
Luke i. 68; Matt. xv. 31; cf. Acts xiii. 17; ὁ πατρῷος θεός, Acts xxiv. 14. In all
these cases the appellative import of the word is more or less also to be kept in mind;
cf. Rom. iii. 29. In the place of this O. T. name of God as the God of salvation, we
have in the N. T. the designation 6 θεὸς τοῦ κυρίου ὑμῶν ᾿Ιησοῦ Χριστοῦ, Eph. i. 17;
compare the addition ὁ πατὴρ. τῆς δόξης, as in John xx. 17,—a relationship which is so
peculiar that it is not thus simply expressed elsewhere as in this single passage, but
rather ὁ θεὸς καὶ πατὴρ τοῦ κυρίου ἡμῶν ᾿Ιησοῦ Χριστοῦ, Rom. xv. 6; 2 Cor. i. 3 (with
the addition, ὁ πατὴρ τῶν οἰκτιρμῶν καὶ θεὸς πάσης παρακλήσεως) ; 2 Cor. xi. 31; Eph.
1. 8; Col.i 3; 1 Pet i 8; Rev. i 6; οὗ Gal. i 1; Eph. v. 20, iii 14; and as in the
O. T. God’s relation to His covenant people collectively and individually was thus
expressed, so the N. T. relationship is still more clearly expressed by the phrases ὁ θεὸς
καὶ πατὴρ ἡμῶν, Gal. i. 4; Phil. iv. 20; 1 Thess. i. 3, iii, 11,13; θεὸς πατὴρ ἡμῶν,
Rom. i 7; 1 Cor. i 3; 2 Cor. i, 2; Eph. i. 2; Phil. i. 2; Col.i 2; 2 Thess. i. 2;
1 Tim. i. 2; Philem. 3; ὁ θ. καὶ πατήρ, 1 Cor. xv. 24; Eph. v. 20; Jas. 1, 27, iii. 9;
θεὸς ὁ πατήρ, 1 Cor. viii. 6; θεὸς πατήρ, Gal. i. 3; Eph. vi. 23; Phil. 11, 11; 2 Tim.
i. 2; Tit.i.4; 1 Pet.i. 2; 2 Pet.i. 17; 2 John 3; vid. πατήρ.

It is a matter of question whether the name θεός is given to Christ in Rom. ix. 5;
Tit. 11, 13; 2 Thess, i. 12; 2 Pet.i 1; cf. Jude 4, as it undoubtedly is in John i. 1,
καὶ θεὸς ἣν ὁ λόγος; xx. 28, ὁ κύριός μου 6 θεός pov, Compare Acts xx. 28, Cod. Sin,
ποιμαίνειν τὴν ἐκκλησίαν τοῦ θεοῦ ἣν περυιποιήσατο διὰ τοῦ αἵματος τοῦ idiov. The objec-
tions against the Pauline passages referred to may be all reduced to one, upon the basis
of which alone (according to the common view of the interpreters in question) the rest
have any force, viz. that it is inconsistent with the apostle’s dogmatic convictions to call
Christ God. But apart from this individual view of his dogmatic convictions, not only
is the transition from vids θεοῦ to θεύς a very easy one, cf. John x, 33, but the ἄνθρωπος
(1 Tim. ii. 5; Rom. v.15; 1 Cor. xv. 21) might be considered as equally beset with
difficulty on account of its supposed inconsistency with the usual language of the apostle,
who never speaks of Christ as vids τοῦ ἀνθρώπου. It is more strictly correct for us, as has
hitherto been held, to argue, with Beck (on Rom. ix. 5, p. 24), from the υἱὸς θεοῦ the
Χριστὸς θεός is inferred, with the same justice as is the ἄνθρωπος Χριστὸς ᾿Ιησοῦς (1 Tim.
ii, 5 and Rom. v.15) from the υἱὸς ἀνθρώπου. As to Tit. ii, 13, προσδεχόμενοι τὴν μακα-
ρίαν ἐλπίδα καὶ ἐπιφάνειαν τῆς δόξης τοῦ μεγάλου θεοῦ καὶ σωτῆρος ἡμῶν ᾿Τησοῦ Χριστοῦ, the
question arises whether the two genitives attached to δόξης, τοῦ μεγάλου θεοῦ καὶ σωτῆρος
᾿Ιησοῦ Χριστοῦ, denote two subjects with one article, or one subject. Both are possible.
Even when two subjects are thus joined, the article belonging to the second may be
omitted, It is incorrect (as was stated in the first edition) that this cannot be proved

Θεός 280 Θεός

with reference to the N. T.; οὗ, not only passages such as Matt. xvi. 21, xx. 18, xxvi. 17
xxvii. 3, 41, but also, eg., Acts xv. 22, apart from the omission of the second article in
other ways, Col. ii. 22; Luke xiv. 23, i 6; Mark xii. 33; Rev. v. 12, which is more
frequently the case in profane Greek than in the N. T. If, accordingly, in general it
may be regarded as possible even in our text that God and Christ may be thus dis-
tinguished, and that the predicate God may not be given to Christ, the question arises
further, whether a more definite result can be obtained by an examination of those
cases where, as a rule, the article must be repeated, and where it cannot be repeated:
The article must be repeated (1) when a confounding of the two subjects has to be
avoided, Acts xxvi. 30, ἀνέστη ὁ βασιλεὺς καὶ ὁ ἡγεμών; 1 Cor. iii, 8,6 φυτεύων δὲ
καὶ 6 ποτίζων ἕν εἰσιν; cf. Jas, iv. 12, εἷς ἐστὶν ὁ νομοθέτης καὶ κριτής ; (2) when some
qualifying word is put to one substantive which is not to be applied to the other, Mark
vi. 21, τοῖς μεγιστᾶσιν αὐτοῦ καὶ τοῖς χιλιάρχοις καὶ τοῖς πρώτοις τῆς Γαλιλαίας ; this,
however, is not without a few rare exceptions, cf. 1 Tim. iv. 6 with Col. ii. 8. As to
2 John 9, πᾶς ὁ προάγων καὶ μὴ μένων, the article cannot here be repeated, because μή
cannot be regarded as a limitation to μένων, but μὴ μένων is one conception in itself, and
is the second predicate of the same subject. — On the other hand, the article must not be
repeated (1) when a plurality of conceptions (as in 2 John 9) are predicated of one and
the same subject, cf. John xxi. 24, ὁ μαρτυρῶν περὶ τούτων καὶ γράψας ταῦτα; Mark
vi. 3, 6 τέκτων, 6 vids Μαρίας ἀδελφὸς δὲ ᾿Ιακώβου; Luke vi. 49, ὁ δὲ ἀκούσας καὶ μὴ
ποιήσας; (2) when a substantive is provided with an attributive limitation which is to
be applied to both members, Heb. iii. 1, κατανοήσατε τὸν ἀπόστολον καὶ ἀρχιερέα τῆς
ὁμολογίας juov,—this, again, not without exception when repetition of the article would
involve no ambiguity, cf. Matt. xxi. 12 with Mark ii. 15, Eph. iii. 10, 1 Cor. ii. 27.
These are the only sure points to which importance can be attached with reference to
the repetition or omission of the article. But the question just is, whether τοῦ μεγάλου
θεοῦ καὶ σωτῆρος ἡμῶν are two predicates of one subject ᾿Ιησοῦ Χριστοῦ, or whether θεός
and ᾿Ιησοῦς Χριστός are two different subjects in such a sense that it was not necessary
to guard against a confusion of both by repeating the article. The above rules, therefore,
do not enable us to decide. Still there are two other points which put the right decision
beyond doubt. If Ιησοῦ Χριστοῦ were not there, but simply τοῦ μεγάλου θεοῦ καὶ
σωτῆρος ἡμῶν, there could be no doubt that only one subject was intended, because σωτήρ,
in profane Greek a common attribute of the gods, is in the LXX., and especially in the
pastoral Epistles, a frequent predicate of God; οἵ, Titus 11, 10, iii 4,13; 1 Tim. 1. 1,
ii. 3, iv. 10 (besides Titus i. 4, cf. ver. 3, iii. 6, cf. ver. 4, 2 Tim. i 10, where it is the
predicate of Christ). Hence the question now shapes itself thus, Is the addition "Incod
Χριστοῦ enough to forbid the combination of σωτῆρος with Geo? To help us in deciding
this, we have not only the consideration whether it must be regarded as generally inad-
missible, or at least as foreign to the N. T. manner of speaking, to designate Christ as
θεός or as μέγας θεός, but a very definite feature of the context, namely ver. 14, which

Θεός 281 Θεοδίδακτος

not only by its form already indicates that in ver. 13 only one subject is presented, but
which contains the expression λαὸς meptovaros—NP3D Ddy,—an expression to which unmis-
takeably the predicate God corresponds, the people being viewed as the περιουσία of God,
ef. Ex. xix. 5; Deut. xxvi. 17, 18, vii. 6, xiv. 2; and this predicate here is He, ὃς ἔδωκεν
ἑαυτὸν ὑπὲρ ἡμῶν, ἵνα λυτρώσηται ἡμᾶς ἀπὸ πάσης ἀνομίας Kal καθαρίσῃ ἑαυτῷ. λαὸν
περιούσιον, so that, to the expression complete in itself, τοῦ μεγάλου θεοῦ καὶ σωτήρος
ἡμῶν, the designation of the person of Christ seems to be added, only with reference to,
and on account of, this relative clause. — According to this, there can ube no longer any
doubt as to 2 Thess, i. 12; 2 Pet. 1, 1 (cf. iii, 18) likewise.

Θεότης, ἡ, the Godhead. Col. ii. 9, ἐν αὐτῷ κατοικεῖ πᾶν τὸ πλήρωμα τῆς θεότητος.
Θειότης is to be distinguished from θεότης thus, θεότης = that which God is, θειότης = that
which is of God. Plut. de def. orac. 10, οὕτως ἐκ μὲν ἀνθρώπων εἰς ἥρωας, ἐκ δὲ ἡρώων εἰς
δαίμονας αἱ βελτίονες ψυχαὶ τὴν μεταβολὴν λαμβάνουσιν. ἐκ δὲ δαιμόνων ὀλύγαι μὲν ere
χρόνῳ πολλῷ δι’ ἀρετῆς καθαρθεῖσαι παντάπασι θεότητος μετέσχον. Luc. Lcaromen. 9,
διελόμενοι τὸν μέν. τινα πρῶτον θεὸν ἐπεκάλουν, τοῖς δὲ τὰ δεύτερα καὶ τρίτα ἔνεμον τῆς
θεότητος. In the later ecclesiastical writers, θεότης, like τὸ θεῖον in classical Greek, is
used of the Godhead, see θεῖος.

"A Oeos, ov, destitute of God, without God, cf. ἄλογος. ---- (1.) Primarily, actively =
godless, forgetful of God, of one who does not care about the existence of the gods, who
does not honour them, Xen, Anab, ii, 5. 39, σὺν Τισσαφέρνει τῷ ἀθεωτάτῳ τε καὶ πανουρ-
γοτάτῳ ; Plat. Polit. 309 A, ἀθεότης καὶ ὕβρις καὶ ἀδικία. In Aesch. Zum. 151 (154),
and Soph. Oed. R. 1329 (1360), the sinner is given “the name still unknown to Homer,
ἄθεος ἀνήρ," cf. Nigelsbach, nachhom. Theol. 319. — Next (IL), passively = without divine
help, forsaken by God, excluded from communion with God; Soph. Oed. 1. 663. So in the
Pauline ἄθεοι ἐν τῷ κόσμῳ, Eph. ii.12. That it means there more than they know not God
(1 Thess. iv. 5; ef. the ἡ ἄθεος πολυθεότης of Origen), is clear both from the context and
from the analogy of Gal. iv. 9, viv δὲ γνόντες θεόν, μᾶλλον δὲ γνωσθέντες ὑπὸ θεοῦ, cf. ver. 8.

Θεῖος, a, ov, divine, what is God's, especially what proceeds from Him. So in the
LXX. Ex. xxxi. 3, xxxv. 31; Prov. ii. 17; Job xxvii. 3, xxxiii. 4 (Ecclus. vi. 35). So,
too, in the N. T. 2 Pet. 1. 3, θεία δύναμις ; ver. 4, θείας φύσεως. Τὸ θεῖον often in
classical Greek means the Godhead “in speaking of the working or power of the gods,
without intending or being able to name any one particular god,” Pape; Acts xvii. 29.

Θειότης, the divinity, divine character or essence. Plut. cur Pythia nune non reddat
cet. 8, τούτων μέρος μηδὲν εἶναι κενὸν μηδὲ ἀναίσθητον, ἀλλὰ πεπλῆσθαι πάντα θειότητος ;
Rom. i. 20, ἥ τε ἀΐδιος αὐτοῦ δύναμις καὶ θειότης. As θεότης ἰ5 Ξε τὸ εἶναί τινα θεόν
(Fritzsche), so θειότης is = τὸ εἶναί τι, τινὰ θεῖον. So Wisd. xviii, 9.

Θεοδίδακτος, instructed or taught of God, only in 1 Thess, iv. 9 and in ecclesi-
2N

Θεοδίδακτος 282 Θνήσκω

astical Greek, e.g. Ep. Barn. 21, γίνεσθε δὲ θεοδίδακτοι, cf. John vi. 45 (Isa. liv. 13); Heb.
viii. 10, 11; 1 John ii. 20.

Θεομαχέω, to oppose God, to resist divine necessity. Rec. text, Acts xxiii. 9, ef,
eg. Eurip. Iph. A. 1409, τὸ Ocopayeiv γὰρ ἀπολιποῦσ᾽, ὅ cov κρατεῖ, ἐξελογίσω τὰ χρηστὰ
τἀναγκαῖά τε; Xen. Oecon. xvi. 3, οὐκέτι συμφέρει Ocopayetv,—with reference to the laws
of soil and climate, which must be attended to in agriculture.

Θεόμαχος, fighting against God, only in Acts v. 39.

Θεόπνευστος, prompted by God, divinely inspired. 2 Tim. iii. 16, πᾶσα γραφὴ 0.
In profane Greek it occurs only in Plut. de placit. philos, v. 2, ὄνειροι θεόπνευστοι (κατ᾽
ἀνάγκην γίνονται), opposed to φυσικοί, The formation of the word cannot be traced to
the use of mvéw, but only of ἐμπνέω. Cf. Xen. Hell. vii. 4. 32, τὴν ἀρετὴν θεὸς μὲν
ἐμπνεύσας ; Plat. Conv. 179 B, μένος ἐμπνεῦσαι ἐνίοις τῶν ἡρώων τὸν θεόν ; Hom. 77,
xx. 110; Od. χίχ. 188. The simple verb is never used of divine action. How much the
word corresponds with the scriptural view is evident from 2 Pet. i 21,

Θεοσεβής, ες, one who fears God and therefore avoids evil, God-fearing, John ix. 31,

Cf. σέβεσθαι. Hence θεοσέβεια, the fear of God; 1 Tim. ii. 10, ἐπαγγέλλεσθαι θεοσ., to
profess to be God-fearing.

Θεοστυγής, es, seldom in classical Greek (Eurip. Zroad. 1213, Cycl. 396, 603),
and in a passive sense, like θεομισής -- hated of God, but without expressly emphasizing
the hatred on God’s part; rather = cursed; cf. Eurip. Cycl. 396 of Hades. This passive
meaning cannot be given to the word in Rom. i. 30, where heinous crimes and vices are
enumerated, and θεοστυγεῖς are named side by side with ὑβριστάς ; cf. Plat. Polit. 309 A
(vid. ἄθεος), where ὕβρις occurs side by side with ἀθεότης. The active sense, moreover,
of the synonymous word θεομισής is established by the note of the Schol. on Aristoph,
Av. 1555. “We must have in mind such heathen as Cyprian speaks of; men who,
when any heavy calamity befalls them, arraign the gods and accuse Providence—
characters like Prometheus,’ Tholuck on Rom. i. 30, who refers also to the very strong
expression θεοσεχθρία, Arist. Vesp. v. 418. Still it may be more correct to regard the
word as a strong and pregnant synonym for ἄθεος, rather than to find in it characters so
extreme in wickedness and so rare. Cf. Clem. Rom. ad Cor, i. 35, ἀποῤῥίψαντες ἀφ᾽
ἑαυτῶν πᾶσαν ἀδικίαν καὶ ἀνομίαν, πλεονεξίαν, & Epes, κακοηθείας καὶ δόλους, ψιθυρισμούς,
τε καὶ καταλαλιάς, θεοστυγίαν, ὑπερηφανίαν τε καὶ ἀλαζονείαν κενοδοξίαν τε καὶ ἀφὰο-

ξενίαν. Ταῦτα γὰρ οἱ πράσσοντες, στυγητοὶ τῷ θεῷ i ὑπάρχουσιν, οὐ μόνον δὲ οἱ πράσ-
σοντες αὐτὰ, ἀλλὰ καὶ οἱ συνευδοκοῦντες αὐτοῖς.

Θνήσκω (@AN-), aor. ἔθανον, perf. τέθνηκα, to die, Matt. ii, 20; Mark xv. 44;
Luke vii. 12, viii. 49; John xi. 21 (39, 41, Ree. text), 44, xii 1; Acts xiv. 19,
xxv, 19, --- 1 Tim. v, 6, ἡ δὲ σπαταλῶσα ζῶσα τέθνηκεν, as contrasted with ver. 4, ἀπό-

Θνήσκω 283 Θάνατος

δεκτον ἐνώπιον τοῦ θεοῦ, must, like this latter, be understood as having reference to the
divine judgment. The widow, acting as described, is dead while still living; ὁ.6., according
to God’s punitive judgment and sentence, she is destitute of that life which she might and
ought to have possessed through saving grace, had she been an ὄντως χήρα, and she has
already fallen under this sentence before her end has come. Cf. Eph. iv. 18; Luke xi. 24;
Rev. iii. 1, 2; Eph. ii. 1,5,6. That moral deadness cannot be denoted by this verb, see
θάνατος. Theophyl. κἂν δοκεῖ ζῆν κατὰ τὴν αἰσθητήν, τέθνηκε κατὰ πνεῦμα.

Θνητός, ή, ov, verbal adj. from the preceding = mortal; in classical Greek, in Homer,
Hesiod, the Tragedians, and elsewhere, as an epithet of man in contrast with ἀθάνατος,
θεῖος, θεός, denoting that essential distinction between men and gods which lies at the
foundation of all other differences. Cf. Nigelsbach, homer. Theol. i. 16 seq.; nachhomer,
Theol. i. 6 seq. The fact that the moral difference between man’s nature and God’s has
thus been resolved into a merely physical one, is to be the more carefully observed,
because it witnesses how that which Scripture describes as a punitive sentence has come
to be viewed as a normal law of nature, the abnormal relationship being regarded on
naturalistic grounds as normal. Accordingly, the expression 6 μόνος ἔχων ἀθανασίαν
(1 Tim. vi. 16) has a force and meaning altogether different from the heathen epithet for
the gods, ἀθάνατοι; and the weakness and frailty of man expressed by them in the
epithets ἐφήμεροι, θνητοί, is, according to Holy Scripture, directly punitive suffering. —
In the N. T. θνητός always occurs in contrast with Jife as the blessing of Christianity,
Rom. vi. 12, viii. 11; 2 Cor. iv. 11. Τὸ θνητόν, 2 Cor. v. 4, over against ἀθανασία,
1 Cor. xv. 53, 54. ἷ

Θάνατος, ὁ, death = (1.) the natural (especially forcibly caused) end of life; in the
Attic, particularly of the punishment of death; Matt, x. 21, xv. 4, xx. 18, xxvi. 66, and
often. The plural, 2 Cor. xi. 23, ἐν θανάτοις πολλάκις, as the same in profane Greek, not
merely of the death of many, but either used emphatically, as in the German Todesndthe,
“perils of death,” or as especially often in Plato, partly = hinds of death, e.g. Phaed. 88 A,
Tim. 81 E, ἀπονώτατος τῶν θανάτων, partly because death is regarded as repeating itself,
eg. Az. 368 D, θανάτων μυρίων χείρω; Legg. x. 904E; Rep. χ. 615 Β. So in the text
before us.—(II.) In order to the clear perception and understanding of the scriptural, and
especially of the N. T. use of this word, we must hold fast and abide by the fact that
death as the punishment pronounced by God upon sin (Gen. 11. 17; Ecclus. xli. 2, 3, κρῖμα
θανάτου = θάνατος) has a punitive significance; Rom. i. 32, τὸ δικαίωμα τοῦ θεοῦ ἐπιγνόντες,
ὅτι οἱ τὰ τοιαῦτα πράσσοντες ἄξιοι θανάτου εἰσίν ; Heb. ix. 27, ἀπόκειται τοῖς ἀνθρώποις
ἅπαξ ἀποθανεῖν, μετὰ δὲ τοῦτο κρίσις; Rom. vi. 23, ὀψώνια τῆς ἁμαρτίας, Odv.—all the
elements of the divine judgment make themselves present and realize themselves to man
in its train, and are bound up with it, cf. Ps. xlix. 15; Prov. vii. 27; and accordingly
Hades appears as the necessary sequence of death, and in obvious connection therewith,
Rey. vi. 8, xx. 13, 14, i. 18, 1 Cor. xv. 55; cf. 8s. Death therefore is a very compre-

Θάνατος 284 Θάνατος

hensive term, denoting all the punitive consequences of sin, Rom. v. 12, 14, 17, 21, vi. 16,
Jas. v. 20; in it are concentrated all the evils that spring from sin, so that it is used as
synonymous with corruption, Prov. xiv. 34 and elsewhere, see ἀπώλεια. Cf. θάνατος over
against ἀγαθόν, Rom. vii. 13. So in the O. T., especially in Prov. ii. 18, v. 5, vii. 27,
viii. 36, x. 2, xi. 4, 19, xii. 28, xiii. 14, xiv. 12, 27, xvi. 25; οἵ xiv. 32. Those passages
in the Psalms also may be mentioned in which death and Sheol are used together, vid.
ans ; also Hos, xiii. 14. The end of earthly life, which is more immediately called death,
is always the point of the punitive sentence about which all the other elements in that
sentence are grouped. This it is that gives the death of Christ its significance; cf. Acts ii. 24;
Heb. ii. 9, v. 7; Rom. vi. 3,4,5,9; 1 Cor. xi 26; Phil ii. 8. Hence, too, the expression,
σῶμα τοῦ θαν., Rom. vii. 24. Before this end approaches, man’s life, which is destined
to fall a prey thereto, becomes for this very reason a state of dependence and thraldom,
wherein the unhindered possession and enjoyment of life is denied him; Heb. ii. 15, φόβῳ
θανάτου διὰ παντὸς τοῦ ξῆν ἔνοχοι ἦσαν δουλείας. Cf. Matt. xxvi. 38, περίλυπός ἐστιν ἡ
Ψυχή μου ἕως θανάτου; Matt. xiv. 34. The essence of death, accordingly, does not con-
sist in the extinction of the man, but far rather in the fact of its depriving him of what
he might have had in and through his life, and thus in forming a direct antithesis to life,
so far as life is to the man a possession and a blessing. It is clear, if we consider man’s
psychological constitution (vid. ψυχή, πνεῦμα), that we must not identify the man with his
life, as we do in the case of the lower animals, Man and the life of man are not identical,
and hence the relationship between the πνεῦμα and death described in Rom.. viii. 2;
2 Cor. iii. 7,8. Apart from redemption, death triumphs universally over man, Rom. y. 14,
ἐβασίλευσεν ὁ θάνατος ἐπὶ τοῦς x.7.X., cf. vi. 9, θάνατος αὐτοῦ οὐκέτι κυριεύει; but man’s
relation to life is the reverse of this; vid. 7. The power of sin shows itself in death;
Rom. v. 21, ἐβασίλευσεν ἡ ἁμαρτία ἐν τῷ θανάτῳ; 1 Cor. xv. 56, τὸ κέντρον τοῦ θανάτου
ἡ ἁμαρτία. Man’s life, forfeited to sin, encounters its results, Rom. vii. 5, τὰ παθήματα
τῶν ἁμαρτιῶν... ἐνεργεῖτο ἐν τοῖς μέλεσιν ἡμῶν εἰς τὸ καρποφορῆσαι τῷ θανάτῳ ; vi. 16.
In a word, it is not an isolated occurrence or fact merely, it is also ὦ state, just as life is a
state,—it is the state of man as liable to judgment. It is the antithesis of that eternal
life which God had purposed for man, and which man may yet obtain through Christ ;
see Rom. vi. 23; 1 John iii. 14-16; the opposite of life as blessing and salvation; cf.
2 Cor. iii. 7, 8, where there is the antithesis of θάνατος and πνεῦμα. So also, eg., Matt.
iv. 16 (from Isa. ix. 1, cf. Jer. ii 6), τοῖς καθημένοις ἐν χώρᾳ καὶ σκιᾷ θανάτου φῶς
ἀνέτειλεν, referring to the revelation of the gospel to the nations destitute of it, Luke
i. 79. Θάνατος must be taken to denote a state, especially in the writings of St. John;
1 John iii. 14, μεταβεβήκαμεν ἐκ τοῦ θανάτου eis τὴν Sony... μένει ἐν τῷ Sav, John
v. 24, εἰς κρίσιν οὐκ ἔρχεται ἀλλὰ μεταβέβηκεν ἐκ τοῦ θανάτου εἰς τὴν Sanv. Cf. Rom.
vii. 10, εὑρέθη μοι ἡ ἐντολὴ ἡ εἰς ζωὴν αὕτη εἰς θάνατον. Hence we find that, according
to the context, the reference is either (a) to death as the objective sentence and punishment
appointed for man, or (Ὁ) to death as the state in which man is as condemned through sin

ey

Θάνατος 285 ’Adavacia

The former we find in John viii. 51, θάνατον οὐ μὴ θεωρήσῃ εἰς τὸν αἰῶνα; ver. 52, οὐ
μὴ γεύσηται θανάτους Rom. v. 12, 14, 17, 21, vi. 21; 1 Cor. xv. 21, 26, 54-56;
2 Cor. ii. 16, iii. 7, vii. 10; 2 Tim.i.10; Heb.ii. 14,15; Jas.i.15; Acts ii, 24; Rom.
vi. 9; 1 John v. 16, 17, ἁμαρτία πρὸς θάν., sin on account of which the person becomes
amenable to judgment, and can no more, or not again, receive the saving blessing of life.
Cf. John xi. 4; Rom. vi. 16, vii. 10; Num. xviii, 22, ἁμαρτία θανατηφύρος -- ΓΟ NON,
Jas, ii, 8. — The latter we find in John v. 24; 1 John iii. 14; Rom. vii. 10, 13, 24,
viii. 2, 6. — Death being understood in this sense, the full and final realization of salva-
tion is represented as consisting in the removal of death, 1 Cor. xv. 26, ἔσχατος ἐχθρὸς
καταργεῖται ὁ θάνατος, cf. Rev. xxi. 4, ὁ θάν. οὐκ ἔσται ἔτι; and redemption consists in
freedom from the sentence of death (Rom. v. 12-14, vi. 23), or from the fear of death
(Heb. ii. 14, 15), ef. Rom. viii. 2. Just the same relationship is represented between
death and the gospel revelation in Luke ii. 26, Matt. xvi. 28, and parallel passages.
Θάνατος does not occur in biblical Greek with the commonly recognised meaning, “a
state of moral and spiritual insensibility or deadness.” We allow that this meaning
might give weight and clearness in a certain manner to some of the passages already
quoted, e.g. Rom. vi. 16, 17, vii. 10, 11, viii 6; 2 Cor. ii 16, iii. 6, 7; but this seeming
profundity would only be the deadening of the keenness and point of the expressions ;
vid. νεκρός. As to 1 Tim. v. 6, vid. θνήσκω.

(IIL) ‘O θάνατος ὁ δεύτερος, Rev. ii. 11, xx. 6, 14, xxi. 8 (a Rabbinical expression,
see Wetstein on Rev. ii. 11), to which they are appointed whose names are not written
in the book of life, and which follows the general resurrection (xx. 12-15), must be a
judgment which comes as a second and final sentence, and which is something still future
before the first resurrection, for the partakers of that resurrection are not affected by it
(xx. 6). Their perfect freedom from all the consequences of sin and the full realization
of their salvation is also expressed in ii. 11, οὐ μὴ ἀδικηθῇ ἐκ τοῦ θανάτου τοῦ δευτέρου.

*A@avacia, ἡ, immortality—a word which originally belonged to the profane
sphere, and used in a formal sense in the concrete meaning of the adjective ἀθάνατος ; cf.
Plato, Def. 405a, a0. οὐσία ἔμψυχος καὶ ἀΐδιος povy. The substantive occurs first in
Plato. Primarily it was predicated of the gods (vid. θνητός), and afterwards was used to
express the immortality of the soul in the sense of its abiding existence, without any
definiteness or fulness in the conception. (Plato, Phaedr. 245 Ο sqq.) It occurs in
Wisd. viii. 13, cf. iv. 1, as synonymous with μνήμη αἰώνιος. But in that same book we
trace a transition to a more positive sense, viii. 17, ἐστὶν ἀθανασία ἐν συγγενείᾳ σοφίας,
καὶ ἐν φιλίᾳ αὐτῆς τέρψις ἀγαθή; xv. 3, εἰδέναι τὸ κράτος σου ῥίζα ἀθανασίας. Cf. iii. 4,
ἡ ἐλπὶς αὐτῶν ἀθανασίας πλήρης, with ἐλπὶς ζῶσα, 1 Pet. i. 3. The conception is by no
means adequate to express N. Τὶ or indeed Ὁ, T. views, and is of no avail or significance
beside the positive ζωή, for ἀθανασία is not life itself, but, strictly speaking, only a quality
of it. In the N, Τὶ it only occurs in 1 Tim, vi. 16 concerning God, ὁ μόνος ἔχων ἀθανα-

᾿Αθανασία 280 ᾿Αποθνήσκω

σίαν (vid. θνητός), and in 1 Cor. xv. 53, δεῖ γὰρ τὸ θνητὸν τοῦτο ἐνδύσασθαι ἀθανασίαν,
ver. 54, where it is easy to see how different its import is from the Platonic and natural
ἀθανασία of the soul.

᾿Αποθνήσ κω, fut. ἀποθανοῦμαι, aor. ἀπέθανον, literally = to die away, but usually
= to die, and employed always as the simple verb. Like θάνατος, the word is used in
N. T. Greek (L) of the natural end of life, Matt. viii. 32, ix. 24, xxii. 24; Heb. ix. 27,
xi. 13, 21; Rev. xiv. 13, and often.—(II.) Yo suffer death as the judicial penalty
attached to sin, to be deprived of life as the distinctive divinely given blessing. Hence
the apparently enigmatical expressions of our Lord in the Gospel of St. John vi. 50, ἵνα
τις ἐξ αὐτοῦ φάγῃ καὶ μὴ ἀποθάνῃ. Cf. ver. 58, ἀπέθανον, in antithesis with ζήσεται els
τὸν αἰῶνα; xi. 25, 26, ὁ πιστεύων εἰς ἐμὲ κἂν ἀποθάνῃ ζήσεται, καὶ πᾶς ὁ ζῶν καὶ πισ-
τεύων εἰς ἐμὲ οὐ μὴ ἀποθάνῃ εἰς τὸν aidva, viii. 21, 24, ἀποθανεῖσθε ἐν τῇ, ταῖς ἅμαρτ.
The context shows whether or not the death of the body is included (as is usually the
case in θάνατος). Rom. viii. 13, εἰ γὰρ κατὰ σάρκα ζῆτε, μέλλετε ἀποθνήσκειν; v. 15;
Rev. iii, 2, στήρισον τὰ λοιπὰ ἃ ἔμελλον ἀποθανεῖν ; Rom. vii. 10, ἡ ἁμαρτία ἀνέζησεν,
ἐγὼ δὲ ἀπέθανον κιτίλ.; cf. vv. 18, 24; Jude 12, δένδρα... δὶς ἀποθανόντα. We must
particularly keep in view the representation of death as a punitive sentence, when men-
tion is made of the death of Christ (as in Rom. v. 6, 8, viii. 34, xiv. 9, 15, etc.), and in
the language of St. Paul bearing upon this, ¢.g. 2 Cor. v. 15, εἰ εἷς ὑπὲρ πάντων ἀπέθανεν,
ἄρα οἱ πάντες ἀπέθανον ; Rom. vi. 7, ὁ yap ἀποθανῶν δεδικαίωται ἀπὸ τῆς ἁμαρτίας ;
ver. 8; Col. iii. 8, ἀπεθάνετε yap x... (Cf. the synonymous ἀπόλλυσθαι, John xi. 50;
Rom, xiv. 15; 1 Cor. viii. 11.) Akin to these are the Pauline combinations of ἀποθν.
τινί, c.g. Rom. vi. 2, 10, τῇ ἁμαρτίᾳ; Gal. ii. 19, νόμῳ, cf. Rom. vii. 6; Col. ii. 20, ἀπο-
θάνετε σὺν Χριστῷ ἀπὸ τῶν στοιχείων τοῦ κόσμους ᾿Αποθν., when thus used (like
ἀπογίνεσθαι, 1 Pet. ii. 24), does not simply, in a figurative sense, mean the dissolution of
a union or relationship, but (as the σὺν Χριστῷ of Rom. vi. 8, Col. ii. 29, clearly shows)
the apostle in using it has always in his mind the relation produced by faith to the death
of Christ, cf. 2 Cor. v. 15. Bearing all this in mind, it is also clear how the matter stands
with reference to ἀποθανεῖν ὑπέρ (used of the death of Christ, Rom. v. 6-8, xiv. 15;
2 Cor. v. 15; 1 Thess, v. 10, cf. John xi. 50, 51, xviii. 14); if it does not actually
express the substitutionary import of Christ’s death (cf. διά, 1 Cor. viii. 11), it has meaning
only upon the principle of this substitutionary import.—2XvvaroOvjckew, “ to share death
with,” Mark xiv. 31; 2 Cor. vii. 3; 2 Tim, ii. 11.

In further proof of the vainly combated force of ὑπέρ in this combination as denoting
substitution, we may compare Isa. xliii. 3, 4, ἐποίησα ἄλλαγμά σου Αἴγυπτον καὶ Αἰθιωπίαν,
καὶ Yorjvnv ὑπὲρ cod. ad’ οὗ ἔντιμος ἐγένου ἐναντίον ἐμοῦ, ἐδοξάσθης καὶ ἐγώ σε ἠγάπησα
καὶ δώσω ἀνθρώπους ὑπέρ σου καὶ ἄρχοντας ὑπὲρ τῆς κεφαλῆς cov. Also ὑπεραποθνήσ-
κειν, Plat. Conv. 179 B=to die for one another, καὶ μὴν ὑπεραποθνήσκειν γε μόνοι ἐθέλου-
ow οἱ ἐρῶντες ... Τούτου δὲ καὶ ἡ Πελίου θυγάτηρ "Ἄλκηστις ἱκανὴν μαρτυρίαν παρέχεται

OO —————— 9... ἄδδωι μμμνὰ,

᾿Αποθνήσκω 287 ᾿Επιθυμέω

εἰς τοὺς “Ελληνας, ἐθελήσασα μόνη ὑπὲρ τοῦ αὑτῆς ἀνδρὸς ἀποθανεῖν. Dying is represented
as the person’s spontaneous act in Rom. xiv. 7, 8, cf. Bengel, eadem ars moriendi quae
vivendi.—vvarobvickew, to die in common with, Mark xiv. 31; 2 Cor. vii. 3; 2 Tim.
ii. 11.

Θυμός, οὔ, 6, from θύω, which fundamentally denotes violent movement; and from
this (according to Curtius, p. 233) spring three modifications: “(1) to rush, to rouse ; (2)
to fume, to incense; (3) to sacrifice. The mental import of the word comes figuratively
from 1.” Connected with the Sanscrit αἰ, to shake, to enflame, dhiimas, smoke, and with
the German Dunst, vapour, fumes, θυμός signifies life in its activity and excitement, Plat.
Crat. 419 E, θυμὸς δὲ ἀπὸ τῆς θύσεως καὶ ξέσεως τῆς ψυχῆς ἔχοι dv τοῦτο τοὔνομα. First
in a physical sense = breath of life, e.g. Homer, 17. xiii. 654, τὸ μὲν λίπε θυμός. Then of
every excitation of life in free action = spirit, courage; in repelling opponents = wrath; in
desire = impulse, longing, see Lexicons. Tittm. Syn. p. 132, “ quum θυμός proprie ipsum
animum denotet, a spiritu quem exhalamus, deinde ad omnem animi vehementiorem impetum
transfertur, quasi exhalatio vehementior.” It is used in a very comprehensive sense by
Homer and the tragic poets to denote thought and feeling throughout the psychical as
well as the physical life ; but in Plato, Thucydides, and later writers, its use is limited to
the ebullition of wrath, the outgo of courage, and excitement of feeling generally. So
likewise by the LXX., who render ἢν, 797, and ΠῚ, Job xv. 13, Prov. xviii. 14 = excited
feeling, by θυμός, cf. Ps. vi. 8; Ecclus. xxvi. 28. In the N. T. only = wrath, Luke iv. 28;
Acts xix. 28; Heb. xi. 27. Side by side with other affections, 2 Cor. xii. 20; Gal. v. 20;
Rev. xii. 12, xv. 1. With ὀργή, Rom. ii. 8, Eph. iv. 31, Col. iii. 8, Rev. xvi. 19, ὁ
θυμὸς τῆς ὀργῆς, xix. 15, θυμός denotes the inward excitement, and ὀργή the outward
manifestation of it, cf. Deut. xxix. 20, 24; Num. xxxii. 14; Isa, ix. 19; Josh. vii. 26;
1 Sam. xxviii. 18, etc. With olvos τοῦ θυμοῦ, Rev. xiv. 10, xvi. 19, xix. 15, ληνός τοῦ θ.,
xv. 7, xvi. 1, φιάλαι τοῦ θ., comp. Ps, lx. 5, Ixxv. 9 ; Isa. li. 17, 22 ; Jer. xxv. 15, xlix. 12;
Isa. lxiii. 3, 4. With Rev. xiv. 8, xviii. 3, ὁ οἶνος τοῦ θυμοῦ τῆς πορνείας, cf. Deut.
xxxii. 33, θυμὸς δρακόντων ὁ οἶνος αὐτῶν. In this expression there are not two different
representations combined, “the wine of whoredom and of the divine wrath” (Diisterdieck,
with reference to Jer. li. 7), but “ the wine of whoredom” is called “ the wine of wrath,”
because it ends in the ruin of those who drink it. Cf. θυμός = poison, Wisd. xvi. 5 ; Job
xx. 16; Deut. xxxii. 24.

Ἔπιθυμέω, to have the affections directed towards anything, to desire, to long after,
with genitive following, Matt. v. 28; Acts xx. 83; 1 Tim. iii. 1; with the infinitive,
Matt. xiii. 17 (synonymous with θέλειν, Luke x. 24); Luke xv. 16, xvi. 21, xvii. 22,
xxii. 15; 1 Pet. i. 12; Rev. ix. 6; followed by the accusative with the infinitive, Heb.
vi. 11. ᾿Επιθυμεῖν κατά τινος, to rise up lustfully against, Gal. v.17. It serves to denote
an immoral and illegitimate longing or coveting in Rom. vii. 7, xiii. 9, οὐκ ἐπιθυμήσεις,
from Ex. xx, 14, Tionn x, where, however, in the Hebrew and LXX. the object follows,

᾿Ἐπιθυμέω 288 ἹΜακρόθυμος

This extended use of the verb, which we find fully in ἐπιθυμία, may be accounted for by
the fact that desire has for its correlative insatiableness, cf. Ex. xx. 14; Jas. iv. 2, ἐπιθυμεῖτε
καὶ οὐκ ἔχετε. So perhaps also 1 Cor. x. 6, εἰς τὸ μὴ εἶναι ἡμᾶς ἐπιθυμητὰς κακῶν, καθὼς
κἀκεῖνοι ἐπεθύμησαν. Of amorous desires = amore capi sive honesto, sive inhonesto (Sturz,
lea, Xen.), cf. Xen. Anabd. iv. 1. 14, ἢ παιδὸς ἐπιθύμησας ἢ γυναικός ; Matt. v. 28.

Ἐπιθυμίέία, ἡ, what is directed towards anything, desire which attaches itself to
(éme-) its object, desire; Luke xxii. 15; Phil. i 23; 1 Thess. ii. 17; Rev. xviii 14. In
classical Greek, as a vox media, the moral character of the desire is determined according
to the object named, cf. Mark iv. 19, ai περὶ τὰ Nowra ἐπ. (Luke viii. 14, ἡδοναὶ τοῦ βίου ;
Titus iii. 3; Col. iii, 5, ἐπ. κακή); 2 Pet. ii, 10, ἐπ. μιασμοῦ. In the N. T., we might
say, it is determined according to the subject, cf. John viii. 44, τὰς ἐπιθυμίας τοῦ πατρὸς
ὑμῶν θέλετε ποιεῖν ; Rom. i. 24, ἐπιθυμίαι τῶν καρδιῶν, cf. Ecclus. v. 2; Rom. vi. 12, aé
ἐπ. τοῦ σώματος ; Gal. v. 16, ἐπ. σαρκός, cf. ver. 24; Eph. 11. 3; 1 John ii. 16; 2 Pet.
ii. 18.—1 John ii. 16, ἡ ἐπ. τῶν ὀφθαλμῶν, cf. Matt. v. 29; 1 Pet. iv. 2, ἀνθρώπων ἐπι-
θυμίαι, in antithesis with θέλημα θεοῦ, cf. 2 Pet. iii. 8, κατὰ τὰς ἰδίας αὐτῶν ἐπιθυμίας
πορευόμενοι; Jude 10, 18. In these cases it denotes the lusting of a will which is not
in conformity with God’s will; cf. 1 John ii. 17, ὁ κόσμος παράγεται καὶ ἡ ἐπιθυμία αὐτοῦ"
ὁ δὲ ποιῶν τὸ θέλημα τοῦ θεοῦ; Titus ii, 12, ai κοσμικαὶ ἐπ.; Jas. 1. 14, ἡ ἰδία ἐπ. ;
2 Tim. iv. 3; Eph. iv. 22, αἱ ἐπ. τῆς ἀπάτης. Further, ἐπιθυμία, answering to the moral
nature of man everywhere presupposed, is used, when it stands alone, of the desire of
sinful lust, a use anticipated in Wisd. iv. 12; Ecclus. xviii. 30, xxiii. 5. So first in the
plural, Rom. xiii. 14, τῆς σαρκὸς πρόνοιαν μὴ ποιεῖσθε εἰς ἐπιθυμίας ; Titus iii, 3, δου-
λεύοντες ἐπιθυμίαις καὶ ἡδοναῖς ποικίλαις ; 1 Pet. i. 14, αἱ πρότερον ἐν τῇ ἀγνοίᾳ ὑμῶν
ἐπιθυμίαι; iv. 3, πορεύεσθαι ἐν ἀσελγείαις, ἐπιθυμίαις κιτιλ. Then in the singular, Rom.
vii. 7, 8, ἡ ἁμαρτία κατειργάσατο ἐν ἐμοὶ πᾶσαν ἐπιθυμίαν; 1 Thess, iv. 5, ἐν πάθει ἐπι-
θυμίας ; comp. Gal. v. 24, τὴν σάρκα ἐσταύρωσαν σὺν τοῖς παθήμασιν καὶ ταῖς ἐπιθυμίαις ;
Col. iii. 5. ΟΣ πάθη ἀτιμίας, Rom. i. 26. Hofmann on Gal. v. 24, “ παθήματα, passive
excitations ; ἐπιθυμίαι, self-stirrings of the sinful nature ;” 2 Pet. i. 4, ἡ ἐν κόσμῳ ἐν ἐπι-
θυμίᾳ φθορά (cod. Sin. ἡ ἐν τῷ κόσμῳ ἐπιθυμία φθορᾶς) ; Jas. 1. 14, 15, ἡ ἐπ. συλλαβοῦσα
τίκτει ἁμαρτίαν.

Μακρόθυμος, ὃ, ἡ, patient; very seldom in profane Greek, Anthologia Palatina,
xi. 317. 1, ἀντίσπαστον ἐμοί τις ὄνον μακρόθυμον ἔδωκεν. LXX, = DYBNWW, of God, long-
suffering, Ex. xxxiv. 6; Num. xiv. 8; Neh. ix. 17, and often. Dan. iv. 24, ἔσται μακρό-
θυμος τοῖς παραπτώμασί σου ὁ θεός ; Wisd. xv. 1, μακρόθυμος καὶ ἐν ἐλέει διοικῶν τὰ πάντα.
In Ecclus. v. 4, in antithesis with ὀργή, ver. 6 with θυμός. Of human patience or
resoluteness in suffering, Eccles. vii. 8, ἀγαθὸν μακρόθυμος ὑπὲρ ὑψηλὸν πνεύματι, rid
mn ma MIN; Ecclus. i, 23, ἕως καιροῦ ἀνθέξεται μακρόθυμος, καὶ ὕστερον αὐτῷ
ἀναδώσει εὐφροσύνη, in antithesis with ver. 22, θυμὸς ἄδικος. In the N. T. the adverb
only occurs, Acts xxvi. ὃ, μακροθύμως ἀκοῦσαί μου.

ἹΜΜακροθυμία 289 ἹΜακροθυμέω

Μακροθυμέα, ἡ, patience, likewise rare in profane Greek; Menand. Fr. 19,
ἄνθρωπος ὧν μηδέποτε τὴν ἀλυπίαν αἰτοῦ παρὰ θεῶν, ἀλλὰ τὴν μακροθυμίαν ; Plut. Lweull.
xxxii. 8, μακροθυμίαν ἐμβαλέσθαι ταῖς ψυχαῖς ; xxxiii. 1, ἀρετὴν μὲν ἐπεδείκνυτο καὶ
μακροθυμίαν ἡγεμόνος ἀγαθοῦ = stedfastness—(I.) In this sense = patience or endurance,
Isa. vii. 15, ὀλιγοψύχοις διδοὺς μακροθυμίαν, καὶ διδοὺς ζωὴν συντετριμμένοις τὴν
καρδίαν; cf. Job vii. 16, οὐ γὰρ εἰς τὸν αἰῶνα ζήσομαι, ἵνα μακροθυμήσω; 1 Mace.
viii. 4, κατεκράτησαν τοῦ τόπου παντὸς τῇ βουλῇ αὐτῶν καὶ τῇ μακροθυμίᾳ. So in the
N. T. synonymous with ὑπομονή, Col. i 11, δυναμούμενοι κατὰ τὸ κράτος τῆς δόξης αὐτοῦ
εἰς πᾶσαν ὑπομονὴν καὶ μακροθυμίαν ; Heb. vi. 12, μιμηταὶ τῶν διὰ πίστεως καὶ μακρο-
θυμίας κληρονομούντων τὰς ἐπωγγελίας ; cf. x. 86, ὑπομονῆς ἔχετε χρείαν, ἵνα τὸ θέλημα
τοῦ θεοῦ ποιήσαντες κομίσησθε τὴν ἐπαγγελίαν ; Jas. v. 10, ὑπόδευγμα τῆς κακοπαθείας
καὶ τῆς μακροθυμίας; 2 Tim. iii. 10.—(II.) Opposed to ὀργή, θυμός, and synonymous
with πραότης, patience in one’s bearing towards others, Prov. xxv. 15, ἐν μακροθυμίᾳ
εὐοδία βασιλεῦσι ; Ecclus. v. 11, γίνου ταχὺς ἐν ἀκροάσει cov, καὶ ἐν μακροθυμίᾳ φθέγγου
ἀπόκρισιν. So in the N. T. Gal. ν. 22, μακροθυμία, χρηστότης, ἀγαθωσύνη ; Eph. iv. 2,
μετὰ πάσης ταπεινοφροσύνης καὶ πραὔτητος, μετὰ μακροθυμίας, ἀνεχόμενοι ἀλλήλων ἐν
ἀγάπῃ; Col. iii. 12; 2 Tim. iv. 2.----(Ἰ11.) Of the long-suffering of God, which delays
punishment, see μακρόθυμος and μακροθυμέω, Rom. ix. 22, ἤνεγκεν ἐν πολλῇ μ. σκεύη
ὀργῆς ; ii. 4; 1 Pet. iii, 20; 2 Pet. iii, 15, τὴν τοῦ κυρίου ἡμῶν μακροθυμίαν σωτηρίαν
ἡγεῖσθε.----α ον. xv. 15, see μακροθυμέω.

Μακροθυμέω, (1) to be stedfast or patient, Plut. Socr. daem. 593 F; Job vii. 16,
οὐ γὰρ εἰς τὸν αἰῶνα ζήσομαι, ἵνα μακροθυμήσω ; Heb. vi. 15, μακροθυμήσας ἐπέτυχεν
τῆς ἐπαγγελίας, see μακροθυμία; Jas. v. 7, μακροθυμήσατε.... ἕως τῆς παρουσίας τοῦ
κυρίου; ver. 8, μακροθυμήσατε.. .. στηρίξατε τὰς καρδίας ὑμῶν κιτιλ.; Bar. iv. 25,
μακροθυμήσατε τὴν παρὰ τοῦ θεοῦ ἐπελθοῦσαν ὑμῖν ὀργήν; Ecclus. ἢ. 4, ἐν ἀλλάγμασι
ταπεινώσεως σου μακροθύμησον. ---- 2 Mace. viii. 26, οὐκ ἐμακροθύμησαν κατατρέχοντες
airovs—(II.) To be patient or long-suffering towards others, Ecclus. xxix. 8, ἐπὶ ταπεινῷ
μακροθύμησον καὶ ἐλεημοσύνην μὴ παρελκύσῃς αὐτόν ; Prov. xix. 11, ἐλεήμων ἀνὴρ paxpo-
θυμεῖ -- Εἰ ΝΠ, So in the N. T. 1 Cor. xiii. 4, ἡ ἀγάπη μακροθυμεῖ; 1 Thess. v. 14,
μακροθυμεῖτε πρὸς πάντας ; Matt. xviii. 26, 29, μακροθύμησον ἐπ᾽ éuol—(III.) Specially
of the long-suffering of God, Ecclus. xviii. 11, διὰ τοῦτο ἐμακροθύμησε κύριος ἐπ᾽ αὐτοῖς
καὶ ἐξέχεεν ἐπ᾽ αὐτοὺς τὸ ἔλεος αὐτοῦ; xxxii. 22, καὶ κρινεῖ δικαίως καὶ ποιήσει κρίσι»"
καὶ ὁ κύριος οὐ μὴ βραδύνῃ οὐδὲ μὴ μακροθυμήσει ἐπ᾽ αὐτοῖς; 2 Mace. vi. 14, οὐ γὰρ
καθάπερ καὶ ἐπὶ τῶν ἄλλων ἐθνῶν ἀναμένει μακροθυμῶν ὁ δεσπότης μέχρι τοῦ καταντή-
σαντας αὐτοὺς πρὸς ἐκπλήρωσιν ἁμαρτιῶν κολάσει. So Matt. xviii. 26, 29; 2 Pet. iii, 9,
—(IV.) To tarry, to delay. For this meaning, comp. Jer. xv. 15, κύριε, μνήσθητί μου καὶ
erickeyal με καὶ ἀθώωσόν pe ἀπὸ τῶν καταδιωκόντων με, μὴ εἰς μακροθυμίαν = Ἰγν 3
202A 188, for which another reading has μὴ εἰς μακροθυμίαν σου λάβῃς με. So Luke
xviii, 7, ὁ δὲ θεὸς ob μὴ ποιήσῃ τὴν ἐκδίκησιν τῶν ἐκλεκτῶν αὐτοῦ τῶν βοώντων αὐτῷ

20

Μακροθυμέω 290 Θύω

ἡμέρας καὶ νυκτὸς, καὶ μακροθυμῶν (Lachm., Tisch., Cod. Sin. μακροθυμεῖ) ἐπ᾽ αὐτοῖς ; cf.
ver. 4, καὶ οὐκ ἤθελεν ἐπὶ χρόνον. The explanation of ἐπ᾽ αὐτοῖς, which refers it not to
the ἐκλεκτοί, but to their ἀντίδικοι, and somewhat awkwardly borrowed from Ecclus.
xxxii. 22, is too forced; the combination μακροθυμεῖν ἐπί τινι, moreover, does not neces-
sarily signify to have patience with some one, cf. Jas. v. 7, ὁ γεωργὸς ἐκδέχεται τὸν τίμιον
καρπὸν Ths γῆς, μακροθυμῶν ἐπ᾽ αὐτῷ, ἕως λάβῃ πρώϊμον καὶ ὄψιμον. It is the divine
μακροθυμία which seems βραδύτης with reference to the elect waiting for help, the two
being placed in antithesis in 2 Pet. iii. 9, and co-ordinated together in Ecclus, xxxii. 22,
As to the thing meant, see Rev. vi. 10.

© va, to offer, to sacrifice, see θυμός. In a ritualistic sense, primarily = to smoke or
burn incense; as Aristarch on Homer, 11. ix. 219, observes, θύω in Homer is never
σφάξαι, but θυμιάσαι (Pape). Cf. Acts vii. 42. Thence generally =to offer, of bloody
and unbloody offerings, and only in a derived sense it means to slay, Luke xv. 23, 27,
30; Acts x. 13, xi. 7; Matt. xxii. 4; to kill, John x. 10, ef. Eurip. ph. 7. 1332, ξίφει
θύουσα θῆλυς apoévas. The lexicographers rightly designate this signification derived
and figurative; it occurs, moreover, only seldom in profane Greek. With the mean-
ing, to sacrifice, LXX.=n3, also pnv. In the N. T. Acts xiv. 13, 18; 1 Cor. χ 20.
It is doubtful whether θύειν τὸ πάσχα, Mark xiv. 12, Luke xxii. 7, 1 Cor. v. 7, is= to
slay, or to offer the passover, LXX. = D8 M3, Deut. xvi. 2; NDB ony, 2 Chron. xxx. 15,
cf. Ex. xii. 48, ποιῆσαι τὸ πάσχα κυρίῳ. This depends upon the question whether the
passover was a sacrifice in the true sense. First of all, it is undeniable that θύειν, like
nat, is always, both in classical Greek and biblical, when the reference is to a performance
of a religious character =to offer. (The combinations γάμους, γενέθλια, ἐπινίκια θύειν,
rest upon the fact that no offering could be without feasting, no feast without offering.)
The passover, accordingly, is already described as an offering or sacrifice when ΠῚ, Nt,
θύειν, is applied to it. When it is said that "2t, when used of the passover, does not
necessarily designate it as a sacrifice, as Hofmann would prove, simply by referring to
Proy. xvii. 1, 1 Sam. xxviii. 24, this objection is really met by the lexical fact that
we have stated, and it is wholly invalidated by the twice repeated M3? in Ex. xxxiy. 25.
Comp. also 73%, the only meaning of which, altar, whether altar of burnt-offering or altar
of incense, confirms the usage as to n3t._ The sacrificial character of the passover is further
decisively proved in St. John’s writings ; cf. John xix. 36 with 1 John i. 7, John i. 29, 36,
vid. ἀμνός. 1 Cor. v. 7 also does not admit of a doubt, even though we may not read τὸ
πάσχα ἡμῶν ὑπὲρ ἡμῶν ἐτύθη (cf. Xen. An. v. 6. 28, θύομαι μὲν... καὶ ὑπὲρ ὑμῶν καὶ
ὑπὲρ ἐμαυτοῦ, I cause to be offered, etc.), but with Lachm., Tisch., τὸ πάσχα ἡμῶν ἐτύθη.
For as St. Paul always regards Christ’s death as a sacrifice, we could not omit the idea of
a sacrifice here, even if the usage of θύειν were different from what it is, Further,
for the sacrificial character of the passover, compare also Ex. xii. 5 with ver. 48, Lev.
xxii, 20, Num, ix. 7, 13, Deut. xvi. 2-4. The sacrificial character of the first passover,

Θύω 201 Θυσία

reflected as it is in the death of Christ, is, however, different from that of the yearly
commemorative feast.

Θυσέα, ἡ, literally, the act of sacrificing or offering, e.g. Xen. Cyrop. iii. 3.34 (18), ἐπεὶ
δὲ τέλος εἶχεν ἡ θυσία. Hence and usually = sacrifice ; with but few exceptions used in the
LXX. as the ordinary word for ΠΞῚ and N39, while the general expression j27? is = δῶρον (very
seldom = προσφορά, though the LXX. have introduced προσφέρειν as a rendering of 3pn,
27p, in a sense quite foreign to classical Greek). This transference of meaning may appear
strange, for ΠΞῚ generally occurs in the Pentateuch in conjunction with prow, and there-
fore only of one kind of sacrifice, as distinct from nby, Ex. x. 25, xviii. 12 ; Lev. xvii. 8;
Num. xv. 3,5. The primary meaning of "3t, however, is more comprehensive, always
denoting a sacrifice, and in particular a bloody sacrifice, cf. N2t=¢to sacrifice, Ex. xx. 24;
Lev. ix. 4; and especially 7312) = altar, place of sacrifice. Perhaps the ordinary use of Nt
was owing to the fact that in obvi nat prominence is given to what the sacrifice strictly
was to be (see below), corresponding with the idea of sacrifice which is realized in the N. T.
fellowship, Rom. xii. 1; Phil. ii. 17, iv. 18 ; Heb. xiii. 15, 16; 1 Pet. ii. 5. In classical
Greek a sacrifice is a tribute due to the gods, τέλος, in the highest case payment for gifts
received or prayed for, compensation or amends for crimes committed or duties neglected,
in contrast with which, cf. Lev. xvii. 11, “TZ have given it to you.” No further meaning
can be traced in them. Hence the terms tual, χάριτες, δῶρα, δωρεαί, γέρα. Cf. Plat.
ELutyph. 14 Ο, τὸ θύειν δωρεῖσθαί ἐστι τοῖς θεοῖς, τὸ δ᾽ εὔχεσθαι αἰτεῖν τοὺς θεούς. Even
the propitiatory sacrifice is, with Greek writers generally, “ simply a gift of homage on
the man’s part, which, like every other δῶρον or γέρας, he accompanies with his prayer,
that is, with a prayerful statement of what he wishes to obtain from the divinity in return
for his gift.” Cf Niigelsbach, Homer. Theol. v. 3, vi. 26 ; Nachhomer. Theol. v. 1, 4, vi. 18.
In the Scripture view, also, a sacrifice is, in its strict form, an offering due and appro-
priate to God, see Rom. xii. 1; Phil. 11. 17, iv. 18; Heb. xiii. 15, 16; 1 Pet. ii. 5, cf.
Heb. x. 5—8.—Comp. also the epithet Sexrdv (see δεκτός) applied to sacrifice ; Ps. 1. 14.
But when the term appears in connection with the plan of redemption, an element enters
its meaning which is foreign to the profane sphere. All O. T. sacrifices, or, to speak
more correctly, all sacrifices historically connected with the scheme of grace in the Bible,
have especial reference to sin, cf. Heb. v. 1, πᾶς yap ἀρχιερεὺς ἐξ ἀνθρώπων λαμβανόμενος
ὑπὲρ ἀνθρώπων καθίσταται τὰ πρὸς Tov θεόν, ἵνα προσφέρῃ δῶρά τε καὶ θυσίας ὑπὲρ
ἁμαρτιῶν; χ. 206. From this, and from the fact of the discontinuance of the rite of sacri-
fice upon the revelation and realization of redemption in the N. T., it is evident that
sacrifice, connected with the scheme of grace, bore the character of a substitution. It
supplies what man himself in his natural state can neither perform nor suffer, and hence
it must be presented by the hand of the priest. The sacrifice alone does not represent or
stand for the man for whom it is offered; it only stands for his sin (Lev. xvi. 21), or his
guilt, or the duty which he owed. The hand of the priest must first come in, and priest

Θυσια 292 “ερός

and sacrifice together constitute the substitutionary presentation of what the sacrifice is
intended for. Christ, as at once priest and sacrifice, is that sacrifice and that priest of
whom men stood in need; with Him sacrifices as previously offered cease, and the idea
of sacrifice is realized in the members of the new covenant in quite a different manner,
—not by a substitutionary presentation, but by a self-presentation,—not by a surrender
to death, but by life, cf. Rom. xii. 1; 1 Pet. ii. 5. When the O. T. sacrifice receives the
character of a tribute paid, or of a settlement, it is distinctly rejected, Matt. ix. 13, xii. 7;
Hos. vi. 6. Cf. also Heb. x. 5, 8, Ps. xl. 7.--- θυσία is used of heathen sacrifices in Acts
vii. 41, 42; of O. T. sacrifices, Matt. ix. 13, xii. 7; Mark ix. 49, xii. 33; Luke ii. 24,
xiii. 1; 1 Cor. x. 18; Heb. v. 1, vii. 27, viii. 3, ix. 9, x. 1, 5, 8, 11, xi. 4. The xpeér-
toves θυσίαι of Heb. ix. 23 are contrasted with these, the reference being to Christ’s
sacrifice of Himself, ix. 26, x. 12. Cf. Heb. ix. 25, 26. Concerning the Christian
“ sacrifices” in the N. T., Rom. xii. 1, etc., see above.

Θυσιαστήριον, τό, altar, answering to the Hebrew ΠΞῚΘ, and probably formed
first in Hellenistic Greek, ef. Philo, Vit. Mos. 3, τὸ δ᾽ ἐν ὑπαίθρῳ βωμὸν εἴωθε καλεῖν
θυσιαστήριον, ὡσανεὶ τηρητικὸν Kal φυλακτικὸν ὄντα θυσιῶν. It is an extremely fine
feature of biblical Greek that it has not appropriated the profane βωμός, and uses the
word, as in Ex. xxxiv. 13, Num. xxiii. 1, Deut. vii. 5 =32%; Isa. xv. 2, Jer. vii. 31,
Hos, x. 8 ="3, only of heathen rites, with the sacrifices of which those of Scripture have
nothing in common. In the N. T. βωμός, Acts xvii. 23; θυσιαστήριον, Matt. v. 23, 24,
xxii, 18, 19, 20, 35; Luke i 11, xi 51; Rom. xi. 3; 1 Cor. ix. 13, x. 18; Heb. vii
13, xiii. 10; Jas. ii, 21; Rev. vi. 9, viii. 3, 5, ix. 13, xi. 1, xiv. 18, xvi. 7,

I

‘Iepos, 4, ov, holy, sacred, reverend, that which stands in any relation to God, or
claims any connection with the Divine,—a designation of the outward appearance of the
divine majesty. The root meaning is, according to Curtius (Grundziige der Griech. Etymol.
i. 369), strong, mighty, great, cf. the Latin vis, This and the Homeric combinations, ἱερὸν
φυλάκων τέλος, Il. x. 56; ἱερὸς στράτος, Od. xxiv. 81; ἱερὸς δίφρος, 1]. xvii. 464, and
others, might suggest, as the idea bound up with ἱερός, the same as is expressed by the
German kehr (reverend, sacred, awful). See further under ἅγιος, where the conception
is more fully explained. The neuter τό ἱερόν = sacred place or thing, temple as well as
sacrifice; the plural = saered things, everything belonging to the sacred service, utensils
and offices, but especially sacrifices, comp. 1 Cor. ix. 13.—'Iepds occurs in the profane
authors frequently ; in biblical Greek, on the contrary, very seldom, and ἅγιος takes its
place ; for not only is ἱερός, in its root-meaning, not a moral conception like ἅγιος, but it
abides even in linguistic usage so external a predicate that it is not once in the profane
sphere attributed to the gods, and yery rarely to men; and even this, again, in no ethical

‘Tepos 293 “Ἱερεύς

sense whatever. As the peculiarly ritualistic word of profane Greek, it must have.
appeared to the LXX. much too profane by any possibility to be used in the place of the
Scripture “itp. “The jubilee trumpets which the priests blew are called once (Josh.
vi. 8), by a free translation, ἱεραὶ σάλπιγγες , but even in this case, where the externality
of the relation is so fully preserved, it is an ἅπαξ λεγόμενον. Precisely where the priest
is constantly called iepevs, we might expect the sanctuary at least to be called τὸ ἱερόν ”
(query, the priest is called ἱερεύς on account of the sacrifice). “ We find it, however, only
in one passage in Chronicles (1 Chron. xxix. 4) and in one in Ezekiel (Ezek. xlix. 19), where
2 in the one instance, and the Aramaic ΠῚ in the other, denoting ‘ house’ and ‘ court’ in
the purely external sense, are so translated. But it is probably fine discrimination on the
part of the translator of Ezekiel, when he uses τὸ ἱερόν in speaking of the holy places
of the heathen Tyre (Ezek. xxvii. 6, xxviii. 18). Only the Apocrypha of the O. T.
betrays here the influence of the worldly diction. There ἱερόν is quite the familiar term
for the temple.” Zezschwitz, Prof.-Grdc. u. bibl. Sprachgeist, p. 15. In the N. T. τὸ ἱερόν
in the Gospels and Acts is =¢emple, and in the same sense as in Josephus, Anté. xv. 11,
Bell. Jud. v. 5, who, following the Greek usage, calls the temple buildings as a whole (Matt.
xxiv. 1, τὰς οἰκοδομὰς τοῦ ἱεροῦ) ἱερόν ; yet he calls the temple itself, as also the Holy of
Holies, ναός. According to Ammon. ἱερά denotes τοὺς περιβόλους τῶν ναῶν ; Thucyd. iv. 90,
τάφρον μὲν κύκλῳ περὶ τὸ ἱερὸν Kal τὸν νεὼν ἔσκαπτον ; i. 134; Herod.i. 183. Cf Acts
xix. 24, 27 (ναός, the part of the holy place where the image of the god stands). In no
ease can it be said that τὸ ἱερόν denotes also single parts of the temple, as, 6.9., the holy
place, Matt. xii. 5, 6; the various courts, Matt. xxi, 12, 23, Johnii. 14; but it is a name
for the whole. Where in any way there is a reference to typical signification, we have,
as in the Apocrypha, vads, or, as in Hebrews, τὰ dysa.—1 Cor. ix. 13, of τὰ ἱερὰ ἐργαζό-
μένοι ἐκ τοῦ ἱεροῦ ἐσθίουσιν, they who perform the holy service eat of the sacrifice. The
adj. only in 2 Tim. iii. 15, τὰ ἱερὰ γράμματα, cf. ver. 16, πᾶσα γραφὴ θεύπνευστος.

Ἱερεύς, éws, 6, he who has the care of τὰ ἱερά, the sacrifices = θύτης, θυτήρ, Acts
xiv. 13, ὁ ἱερεὺς τοῦ Aids... ἤθελεν θύειν. Priest, whose function among the Greeks
was, according to Aesch. iii. 18, ra γέρα λαμβάνειν καὶ τὰς εὐχὰς ὑπὲρ τοῦ δήμου πρὸς
τοὺς θεοὺς εὔχεσθαι; Plat. Politic. 290 Ο, Ὁ ; Aristot. Polit. vii. 8, πρῶτον δὲ εἶναι δεῖ
τὴν περὶ τοὺς θεοὺς ἐπιμέλειαν, ἣν καλοῦσιν ἱερατείαν. The priesthood was among the
Greeks only a calling, not a separate caste or order, Isocr. ii, 6, τὴν βασιλείαν ὥσπερ
ἱερωσύνην παντὸς ἀνδρὸς εἶναι νομίζουσιν ; cf. Niigelsbach, Homer. Theol. v. 5, Nachhomer.
Theol. v. 1. 12.—In the history of redemption, also, the priesthood exists on account of
the sacrifice, cf. Heb. x. 11, πᾶς ἱερεὺς (Lachm. ἀρχιερεὺς) ἕστηκεν καθ᾽ ἡμέραν λειτουργῶν
καὶ τὰς αὐτὰς πολλάκις προσφέρων θυσίας, cf. viii. 3,4. But as with the sacrifice, in
the history of saving grace, so with the priesthood, it also bears the special character of
substitution ; and therewith is connected the setting apart of a priestly order. As sacri-
fice in general, according to its idea, is a rendering to God what is due to him, so, too,

“Ἵερεύς 294 ᾿Αρχιερεύς

is the priest (ἱερεύς) a servant of God, cf. Deut. xvii. 12; Rev. vii. 15, διὰ τοῦτό εἰσιν
ἐνώπιον τοῦ θρόνου τοῦ θεοῦ καὶ λατρεύουσιν αὐτῷ ἡμέρας καὶ νυκτὸς ἐν τῷ ναῷ αὐτοῦ, see
θυσία. But so far as sacrifice in the history of saving grace is to be distinguished from
sacrifice according to its idea, so far must the same distinction be made in the conception
of the priesthood. What the whole people ought to be, the priests are, cf. Ex. xix. 3-6,
Deut. vii. 6, with Num. iii, 12, 13, 45, Ex. xxviii. 1, 29, Num. xvi. Hence Isa. lxi. 6 ;
Rev. i. 6, v. 10, xx. 6. They undertake the offering of sacrifices which stand for what
man can neither do nor suffer before God, for which Christ must and should appear;
they stand for the man himself in his relation to God (τὰ πρὸς τὸν θεόν, Heb. ii. 17, v. 1),
cf. Num. viii. 19, ἐργάζεσθαι τὰ ἔργα τῶν υἱῶν ᾿Ισραὴλ ἐν τῇ σκηνῇ τοῦ μαρτυρίου καὶ
ἐξιλάσκεσθαι περὶ τῶν υἱῶν ᾿Ισραὴλ᾽ καὶ τῶν οὐκ ἔσται ἐν τοῖς υἱοῖς ᾿Ισραὴλ προσεγγίξζων
πρὸς τὰ ὥγια,---ὃ, passage which clearly and distinctly declares the substitutionary character
of the priesthood. This, however, they are able to do only upon the ground of their holi-
ness, which does not belong to them as an inner personal quality, but may be possessed
by them historically only through the divine election and separation of them as God’s pro-
perty ; Num. xvi. 5; cf. Heb. v. 4. If the Mw», Mw, Ex. xxviii. 1, Deut. xvii. 12, is the
designation of the priest according to the idea of what he is, the import of his office in
the history of redemption is expressed by 37p, ‘2, Lev. x. 3, xxi. 17, 21, 23; Ezek.
xiii. 13, xliv. 13; of. Ex. xix. 22, mindy prvaa7 O55, (The derivation and original
meaning of the Hebrew {73 is doubtful. According to Fiirst, the root meaning is minister,
servant ; according to Hofmann, Weissagung und Erf. i. 103, it denotes one who wears
ornaments, i.e. one who occupies a distinguished post, as in Job xii. 19; Isa. lxi. 10,
On the contrary, it is said to be derived from the Arabic root meaning, “ to come forward
in the business of another, to act as his plenipotentiary or representative,” ef. Ges. Zhes.
p. 661; Hupfeld on Ps, cx. Hence the word would be as appropriate to denote royal
officials in 2 Sam. viii. 18, xx. 26; 1 Kings iv. 4, cf. 1 Chron. xviii. 17,—mediation
from the higher to the lower,—as also to designate the priestly mediation for the people
before God—from the lower to the higher.) What further belongs to the priestly calling,
the bringing back grace and blessing to the community represented before God, Lev.
ix. 22, 23, Num. vi. 22-27, and the expounding and guarding of the law, Lev. x. 10,11,
Mal. ii. 7, Ezek. xliv. 23, follows readily from this root meaning. The priesthood in the
history of redemption, and the corresponding sacrifice, find their perfect consummation in
the priesthood of Christ, which is treated of in the Epistle to the Hebrews, v. 6, vii. 1, 3, 11,
14, 15, 17, 20, 21, 23, viii. 4, ix. 6,x. 11, 21. In Rev. i 6, v. 10, xx. 6, the realiza-
tion of the idea of sacrifice in the N. Τὶ sphere is treated of, cf. θυσία. Further, cf.
ἱεράτευμα, priesthood, 1 Pet. ii. 5, 9; Ex. xix. 6—IJn the Gospels and Acts also, Acts
v. 24, cf. 1 Mace. xv. 1, Ex. xxxv. 19, 1 Kings i. 8, the high priest is designated ἱερεύς.
Cf. Josephus, Antt. vi. 12. 1.

᾿Αρχιερεύς, ὁ, chief priest, high priest, a dignity unknown to the Greeks, intro-

᾿Αρχιερεύς 295 “Ἵεροσυλέω

duced by Plato (de Leg. xli. 9.47 A) for his ideal state. Designation of the binan 3a
nnwian you ieixordy pyrex Yor, Lev. xxi 10; Sinan jnd mviaa Md, from Deuteronomy
onwards simply }75, in later usage WNT 193, 2 Kings xxv. 18; Ezra vii. 5; 2 Chron.
xix. 11, ef. xxiv. 6. In the LXX. generally, 6 ἱερεὺς ὁ μέγας, also ὁ ἱερεὺς ὁ χριστός
(Lev. iv. 5), ὁ ἱερεύς ; only in Lev. iv. 3, ὁ ἀρχιερεὺς ὁ κεχρισμένος. Moreover, in the
Apocrypha, Philo, Josephus, where also the derivatives ἀρχιερωσύνη, ἀρχιεράομαι, ἀρχιε-
ρατεύω, are found. In the plan of redemption historically unfolded the priesthood cul-
minates in the high priest, inasmuch as it was his duty to represent the whole people,
Lev. iv. 5,16; Lev. xvi.; Num. xvi. 10. In the N. T. (1) it designates the O. T.
high priest, Matt. xxvi. 3, etc. Relatively to the priestly work of Christ, Heb. ii. 17,
iii. 1, iv. 14, v. 10, vi. 20, vii. 26, viii. 1, ix. 11—(IL.) Perhaps a designation of the
president of the Sanhedrim, John xviii. 19, 22; Acts v. 17, 21, 27, and often (Annas) ;
while in John xviii. 13, 24, it is applied to Caiaphas the high priest proper, cf. Luke iii. 2.
—(III.) Probably also a designation of those descended from the γένος ἀρχιερατικόν, cf.
Acts iv. 5, 6 with Matt. ii. 4, xvi. 21, and elsewhere. According to others, a designation
of the heads of the twenty-four classes of the priests, ἄρχοντες τῶν πατριῶν τῶν ἱερέων,
1 Chron. xxiv. 6; 2 Chron. xxxvi. 14. Cf. Joseph. Antt. xx. 7. 8, Bell. Jud. iv. 3. 6.
According to others, again, it denotes those who had previously held the office of
high priest. Joseph. Andt. xviii. 2. 1, Bell. Jud. iv. 3.10. Cf. Wichelhaus, Comm. zur
Leidensgesch. p. 31 fi.

Ἱερουργέω, to do holy service, especially sacra peragere, sacrificare. Herodian, v.
6. 1, v. 13.—Not in the LXX.—In Rom. xv. 16, εἰς τὸ εἶναί με λειτουργὸν Χριστοῦ
ἸΙησοῦ eis τὰ ἔθνη, ἱερουργοῦντα τὸ εὐαγγέλιον τοῦ θεοῦ, it is not figurative=to offer the
gospel,—a sense opposed by the words that follow, ἵνα γένηται ἡ προσφορὰ τῶν ἐθνῶν
εὐπρόσδεκτος ; but =to do holy service in the gospel,a service by means of which the
sacrifice is prepared. Cf. Theoph. in loc., αὕτη μοι ἱερωσύνη τὸ καταγγέλλειν τὸ εὐαγγέ-
λιον μάχαιραν ἔχω τὸν λόγον. θυσία ἔστε ὑμεῖς. Similarly 4 Mace. vii. 8, τοὺς ἱερουρ-
γοῦντας τὸν νόμον ἰδίῳ αἵματι. Cf. Plat. Legg. vi. 774 E, ἄλλη περὶ τὰ τοιαῦτα ἱερουργία.
—Later used of the ritual of the Lord’s Supper, Zonar. ad Can. 12 Sardic., ἱερουργεῖν καὶ
προσφέρειν τὴν ἀναίμακτον θυσίαν.

Ἱεροπρεπή ς, beseeming the sacred; Sturz, sanctitate religionis dignus ; Xen. Conv.
viii. 40, καὶ viv ἐν τῇ ἑορτῇ δοκεῖς ἱεροπρεπέστατος elvas.—Tit. ii. 3.

Ἱεροσυλέω, to commit sacrilege. The substantive, see Acts xix. 37. In Plat.
Rep. i. 344 B, ix. 575 B, in the same category with man-stealing—Rom. ii, 22, 6
βδελυσσόμενος τὰ εἴδωλα ἱεροσυλεῖς, scil. τὸν θεόν, cf. Phalar. Zp. 110, ἱεροσυλήκατε τοὺς
θεούς. The lame explanation of such an apostrophe, referring it to the robbery of heathen
temples, finds no support in Deut. vii. 25, for an Israelite must have thought of the
robbing of his own temple, cf. 2 Mace. iv. 39, 42, xiii. 6. Rather should we refer to
Jer. vii. 9-11; Matt. xxi. 13, ὁ οἶκός μου οἶκος προσευχῆς κληθήσεται, ὑμεῖς δὲ αὐτὸν

“Ξεροσυλέω 296 ᾿Αφίημι

ποιεῖτε σπήλαιον λῃστῶν. Paul is referring to the Decalogue (ver. 23), primarily to the
so-called commandments of the second table, vv. 21, 22; then, in the above expression,
to those of the first table, whereupon ver. 23 concludes. Cf. Josephus, Bell. Jud. iv. 4. 3,
s.v. κάθαρμα.

“In we, to set in quick motion towards a certain goal, to send, to throw, etc. In
biblical Greek only in compounds, among which are to be noted some abnormal forms.
There occur, namely, as 3 plur. pres. ἀφιοῦσιν, συνιοῦσιν, Rev. xi. 9, 2 Cor. x. 12, Matt.
xiii. 13, from the theme ‘IE, for συνιᾶσιν «7.2. So Tisch. while Lachm. 2 Cor.
x. 12 reads συνιᾶσιν, and accentuates the form proparoxytone in other passages, there-
fore traces it back to ‘IQ, cf. Luke xi, 4, ἀφίομεν (Matt. vi. 12 D, E, ἀφίομεν ; Rec.
ἀφίεμεν; Tisch. ἀφήκαμεν). Instead of the regular participle ée/s, Rom. iii. 11, Lachm.
reads συνίων, Tisch. συνιῶν. Further, for the imperf. ἤφιον for ἠφίην or ἠφίουν, Mark
i. 34, xi 16, ἀφεῖς, Rev. ii. 11, for aims, from the theme ‘EN, cf. τιθεῖς for τιθῆς.
Lastly, the 3 plur. perfect pass. ἀφέωνται for ἀφεῖνται, from a perfect ἕωκα for εἶκα, “a
Doricism tolerably current, even amongst the Attics themselves,”—-Buttmann, WV. 7
Gramm. δὲ 108, 109; Winer, ὃ 14. 3.

᾿Αφίημι, to send away, to dismiss, to set free, synonymous with ἐλευθεροῦν, Matt.
iv. 11, xix. 14, and often. Herod. v. 39, γυναῖκα ἀφιέναι, to put away a wife; 1 Cor.
vii. 11-13. In general, to leave anything, to free oneself therefrom, to let alone. Matt.
iv, 20, τὰ δίκτυα; v. 24, ἄφες ἐκεῖ τὸ δῶρόν σου; xix. 27 ; Heb. vi. 1, etc. See Lexicons.
The biblical phrase, ἀφιέναι τὰς ἁμαρτίας, παραπτώματα, to forgive sins, occurring also in
the same sense without object, is analogous to the profane Greek idiom, but differs also
in form from it. In profane Greek we find as a rule that ἀφιέναι is used in the cor-
responding sense with the accusative of the person, ἀφιέναι τινά, to express the discharge
or acquittal of an accused ; because, either with or without the judicial sentence, the charge
falls to the ground, or the punishment is remitted, and the guilty person is dealt with as
if he were innocent. Cf. Plat. Rep. v. 451 B, ἀφίεμέν σε ὥσπερ φόνου καθαρὸν εἶναι;
Plut. Alex. 13, ἀφῆκεν αὐτὸν πάσης αἰτίας. (Απολύειν τινά τινος is found as often with
the same meaning, ἀπαλλάσσειν, e.g. Dem. xxxvi. 25, ἀφῆκε καὶ ἀπήλλαξε. The synonym
συγγυγνώσκειν τινί te emphasizes the change of feeling.) So in the LXX. Gen. iv. 13,
μείζων ἡ αἰτία μου τοῦ ἀφεθῆναί με; Gen. xviii. 26, cf. ver. 24; 1 Macc. x. 29. On
the other hand, ἀφιέναι τινί τὶ occurs more frequently in the LXX., and always in the
N. T. ΤῸ is also to be found in Herodotus, eg. vi. 30, ἀφῆκεν ἂν αὐτῷ τὴν αἰτίην; viii.
140. 11, εἰ βασιλεύς ye ὁ μέγας μούνοισι ὑμῖν “Ελλήνων τὰς ἁμαρτάδας ἀπιεὶς ἐθέλει φίλος
γενέσθαι; cf. 140. 1, ᾿Αθηναίοισι τὰς ἁμαρτάδας τὰς ἐξ ἐκείνων ἐς ἐμὲ γενομένας πᾶσας
μετίημι. This phrase not only better represents the Hebrew = xv, Ps. xxv. 18, xxxii.
1, 5, 6, Isa, xxxiii. 24, Gen. 1. 17, Ex. xxxii. 82 =nbp, Lev. iv. 20, v. 10, 13, Num.
xiv. 19, Isa. lv. 7, but differs from the former in not leaving open the possibility of
actual innocence; whence ἀφιέναι is often used in combination with propitiation or

—————— υσΣηΝ

——— »ο, ὙΨΒΟΝΟΝ

᾿Αφίημι 294% "Adeots

atonement, cf. Ley. iv. 20, Isa. xxii, 14 Ξξ ΒΞ. In the religious sense the expression
does not occur in profane Greek, while it is used in biblical Greek almost exclusively
with this signification, answering to the meaning of ἁμαρτία, and opposed to λογίζεσθαι
τὰ παραπτώματα «.7T.r., 2 Cor. v. 19, Rom. iv. 8; to κρατεῖν tas dy., John xx. 23,
Cf. Luke xxiii. 34, ἄφες αὐτοῖς, with Acts vii. 59, μὴ στήσῃς αὐτοῖς ταύτην τὴν dp
Synonymous with καλύπτειν τὴν ἀμ., Rom. iv. 8, Ps. xxxii. 1 ; λύειν τινά, Matt. xvi. 19.
For the thing, cf. Mic. vii. 19; Isa. xxxviii. 17; especially Jer. 1. 20. The expression
denotes, then, where it does not stand for social proceedings, the abrogation of the divine
legal claims upon man (cf. ὑπόδικος, also Mark xi. 25, ἀφίετε ef te ἔχετε κατά τινος ;
Luke xi. 4, ἀφίεμεν παντὶ ὀφείλοντι), the remission of the amends due or of the punish-
ment due for imperfect, sinful conduct,—that is, deliverance from suffering the divine
judgment ; hence Mark ii. 7, τίς δύναται ἀφιέναι ἁμαρτίας εἰ μὴ εἷς ὁ Beds; ver. 10, ἐπὶ
τῆς γῆς ἀφιέναι ἁμ., see yh; hence the ἄφεσις ἁμαρτιῶν is the object of the N. T. revela-
tion and preaching. There occurs, (1.) ἀφιέναι τινί τι, and τὰ ὀφειλήματα, Matt. vi. 12;
ef. ὀφειλήν, Matt. xviii. 32 ; τὸ δάνειον, xviii, 27 ; τὰ παραπτώματα, Matt. vi. 14, 15, Mark
xi. 25, 26; τὰς ἁμαρτίας, Luke v. 20, xi. 4; John xx. 23; 1 John i. 9,ii.12. Cf. Matt.
xii. 31, 32; Mark iii. 28, iv. 12; Acts viii. 22, εἰ dpa ἀφεθήσεται ἡ ἐπίνοια τῆς καρδίας
cov.—(II.) ἀφιέναι τι, without dative of the person, Matt. vi. 15, τὰ παραπτώμ.; ix. 5,
ἀφέωνται cov ai dp.; ver. 6 ; Mark ii. 5,7, 9,10; Luke v. 21, 24, vii. 47-49 ; John xx. 23;
Rom. iv. 7—(IIL) Without accusative of the thing, ἀφιέναι τινι, to forgive a person, to
Sorego the legal claim against him, Matt. vi. 12, 15, xviii. 21, 35; Luke xi. 4. Of the
divine forgiveness, Matt. vi. 14; Luke xxiii. 34, ἄφες αὐτοῖς ; Jas. v. 15, ἀφεθήσεται
αὐτῷ. Without either personal or other object, Mark xi. 26, εἰ δὲ ὑμεῖς οὐκ ἀφίετε.

"A dears, ἡ, discharge, setting free, eg. of a prisoner, putting away of a wife (Ex.
xviii. 2), starting a racehorse, etc., cf. ἄφεσις ὑδάτων, Joel i. 20; Lam. iii. 47; θαλάσσης,
2 Sam. xxii. 16. In the other passages of the LXX. and in all passages of the N. T.,
only (1.)=Setting free, remission; in LXX. mostly with reference to the year of
jubilee =, Ezek. xlvi. 17, Lev, xxv. 10, Isa. lxi. 1 =p, Dent. xv. 1, 2, 9, xxxi,
10. An explanatory rendering of the Hebrew 531’, Lev. xxv. 28, 30, 40, 50, xxvii. 17,
xviii. 21, 23, 24. In the N. Τὶ Luke iv. 19, κηρῦξαι αἰχμαλώτοις ἄφεσιν... ἀποστεῖλαι
τεθραυσμένους ἐν ἀφέσει; cf. Ley. xvi. 26, εἰς ἄφεσιν = orety>—(I1.) Remission of debt,
eg. Dem. xxiv. 45, ὀφλήματος καὶ τάξεως ; Deut. xv. 8, τὸν ἀλλότριον ἀπαιτήσεις ὅσα
ἐὰν ἢ σοι παρ᾽ αὐτῷ, τῷ δὲ ἀδελφῷ σου ἄφεσιν ποιήσεις τοῦ χρέους σου. Remission of the
legal punishment of a crime, Plat. Legg. ix. 869 D, ὃ δὲ περὶ τῆς ἀφέσεως εἴρηται φόνου
πατρί, ταὐτὸν τοῦτο ἔστω περὶ ἁπάσης τῶν τοιούτων ἀφέσεως. Corresponding to this is
the Ν, T. ἄφεσις ἁμαρτιῶν (not in LXX.), the forgiveness of sins on the part of God, and
with reference to the future judgment, Matt. xxvi. 28 ; Mark i. 4; Luke i. 77, iii. 3, xxiv,
47; Acts ii. 38, v. 31, x. 43, xiii, 38, xxvi. 18; Col. 1, 14; Heb. x. 18. τῶν παραπ-
τωμάτων, Eph. i. 7. Absolutely ἄφεσις = forgiveness of sins, Mark iii. 29, Heb. ix. 22,

2P

Παρίημι 298 Πάρεσις

Παρέημι, to let pass, let go, eg. the sails. Passive, to be exhausted, eg. Plat. Legg.
xi. 931 D, γήρᾳ παρειμένος ; Plut. Consol. ad Apollon. 1, παρειμένον τό τε σῶμα καὶ τὴν
Ψυχὴν ὑπὸ τῆς συμφορᾶς. So Heb. xii. 12, τὰς παρειμένας χεῖρας καὶ τὰ παραλελυμένα
γόνατα ἀνορθώσατε. Cf. Zeph. iii. 17; Jer. xx. 9; Isa. xxxv. 3, ἰσχύσατε, χεῖρες ἀνει-
μέναι καὶ γόνατα παραλελυμένα. It has also the meaning, to allow anything, or to pardon
anything, to let anything pass wnnoticed, that is, unpunished ; synonymous with ἀφιέναι,
from which it only differs in that the latter denotes chiefly judicial remission of punish-
ment, the former a personal leniency ; whose result, however, is in like manner exemption
of the particular action from punishment. Herod. vii. 161, ἄλλῳ παρήσομεν οὐδενὶ vavap-
xéew =to allow ; Aristoph. Ran. 699, τὴν μίαν ταύτην παρεῖναι ξυμφορὰν αἰτουμένοις ;
Philostr. 517. 39, ἱκέτης γίνεται μνησικακίαν τε αὐτῷ παρεῖναι καὶ ὀργήν = to pardon.
That παρίημι alone does not signify the remission of punishment, but needs some addi-
tional word or words, as in Xen. Hipparch. vii. 10, τὰ οὖν τοιαῦτα ἁμαρτήματα οὐ χρὴ
παριέναι ἀκόλαστα ; Dion. Hal. Ant. Rom. iii. 35, παρίεμεν οὖν αὐτοῖς τὴν ἁμαρτάδα
ταύτην ἀξήμιον (Fritzsche on Rom. iii. 25), is contradicted by the above citations, also by
Ecclus. xxiii. 2, a ἐπὶ τοῖς ἀγνοήμασί μου μὴ φείσονται καὶ ob μὴ παρῇ τὰ ἁμαρτήματα
αὐτῶν. Of the remission of taxes it is used exactly like ἀφιέναι in 1 Mace, xi. 35, πάντα
ἐπαρκῶς παρίεμεν αὐτοῖς. One might be tempted to say that ἀφιέναι is =to remit punish-
ment, παριέναι = to leave wnpunished, did not the latter appear to exclude the judicial
cognition ; while Dion. Hal. Ant. Rom. vii. 87 (see πάρεσις), favours the meaning a remis-
sion of punishment, which implies the judicial cognition of the case in point.—On the
whole, however, the word cannot be used as a synonym of ἀφιέναι.

Πάρεσες, ἡ, letting pass, relaxation. The meaning, remission of punishment (see
παρίημι), occurs only in Dion. Hal. Ant. Rom. vii. 37, τὴν μὲν ὁλοσχερῆ πάρεσιν οὐχ
εὕροντο, τὴν δ᾽ εἰς χρόνον ὅσον ἠξίουν ἀναβολὴν ἔλαβον, where the subjoined adjective
only strengthens the contrast between remission and respite. ‘For the rest, this pas-
sage decidedly shows that the word also in Rom. iii. 25 denotes not a temporary and
conditional, but actual and full, remission of punishment, διὰ τὴν πάρεσιν τῶν προγεγο-
νότων ἁμαρτημάτων ἐν τῇ ἀνοχῇ τοῦ θεοῦ. The word appears to have been chosen here
instead of the more common ἄφεσις, only because the latter represents the characteris-
tically N. T. salvation, which differs from the corresponding O. T. and pre-N. T. remission
of punishment, in that this latter is traceable solely to the divine patience, whereas every
sort of collision with God’s righteousness is abolished in the .N. T. forgiveness of sins, cf.
ver. 26; 1 Johni. 9. Not πάρεσις, but the ἀνοχὴ τοῦ θεοῦ, is the characteristic of the
former forgiveness ; still this long-suffering of God did not at all leave open the possibility
of a later punishment, as some have supposed πάρεσις to imply, but was exercised in view
of the future sacrificial death of Christ. In order simply that this anticipatory forgiveness
of sins might not be confounded with the final judicial remission of punishment, Paul
chooses the less used word. Of. Heb. ix. 15 with ver. 22, x. 18, Acts xvii. 30, Wisd. xi. 23.

Συνίημι 299 Συνίημε

Συν ἔη με, strictly, to bring together, eg. in hostile sense = to set people against one
another. Then and generally confined to the sphere of mental perception = to hear,
notice, perceive, recognise, understand, etc. By keeping in mind the origin of this use of
the word, we shall find out its root-idea. Συνίημι must strictly denote the collecting
together of the single features of an object into a whole, so that συνιέναι expresses the
opposite idea to the Hebrew pa, to which it answers almost universally in the LXX.
(more rarely = bs, 3, ΠΝ); 3, strictly = to separate, to divide; cf. 1 Kings iii. 9, rod
cuvievat ava μέσον ἀγαθοῦ καὶ κακοῦ. This appears, eg., from what Arist. Eth. Nic. vi.
11 says of the σύνεσις, that it is simply κριτική, whereas φρόνησις is ἐπιτακτική (cf.
Eph. v. 17, μὴ γίνεσθε ἄφρονες, ἀλλὰ συνίεντες τί τὸ θέλημα τοῦ xvpiov). Remembering
also that, according to Aristotle ({.6.), it is a synonym οὗ μανθάνειν (Wisd. vi. 1), cf. 13,
Hiphil = διδάσκειν, we may say that the German zusammenfassen, auffassen (to collect, to
apprehend), come nearest to the original signification; and it will be well to consider the
use of the word to express mental activity in the first place, and the sensuous meaning,
as being the feebler, in the second place.

(L) -- Τὸ collect, apprehend, grasp, comprehend, understand, distinguished from ἀκούειν,
the sentient affection, as the corresponding mental activity, Matt. xiii. 13, 14, 15, 19,
23, xv. 10; Mark iv. 12, vii. 14; Luke viii. 10 ; Acts xxviii. 26; Rom. xv. 21, ols οὐκ
ἀνηγγέλη περὶ αὐτοῦ, ὄψονται, καὶ of οὐκ ἀκηκόασιν, συνήσουσιν. The synonym νοεῖν is
conjoined with it for the sake of emphasis, Mark viii. 17, οὔπω νοεῖτε, οὐδὲ συνίετε ; Matt.
xv. 16, ἀσύνετοί ἐστε; οὐ νοεῖτε x.7.X., while it is distinguished from νοεῖν, as activity
from capability, cf. Luke xxiv. 45, διήνοιξεν αὐτῶν τὸν νοῦν τοῦ συνιέναι τὰς γραφάς.
Further, the synonym γιγνώσκειν differs from it as knowledge acquired by reflection,
consideration, differs from immediate knowledge, Luke viii. 9, 10, xviii. 24; ef. Prov.
ix. 6, ζητήσατε φρόνησιν καὶ κατορθώσατε ἐν γνώσει σύνεσιν. The earnest occupation
with the object, which the word denotes, makes it specially suitable to express moral
reflection = to ponder, to lay to heart; cf. Eph. v. 17, whence also may be explained the
application of συνιέναι to the moral-religious conduct, and its being attributed to the καρδία,
Mark vi. 52, οὐ γὰρ συνῆκαν ἐπὶ τοῖς ἄρτοις" ἣν yap αὐτῶν ἡ καρδία πεπωρωμένη ; viii. 17,
οὔπω νοεῖτε, οὐδὲ συνίετε; πεπωρωμένην ἔχετε τὴν καρδίαν ὑμῶν; Acts xxviii. 27, καὶ τῇ
καρδίᾳ συνῶσιν, καὶ ἐπιστρέψωσιν. In profane Greek, σύνεσις alone is used with a similar
moral signification ; whereas, in biblical Greek, συνετός, ἀσύνετος, are also used in the
same manner. Without an object only seldom, eg. Theogn. 904, οἱ συνιέντες, the intel-
ligent, cf. πᾶς ὁ γιγνώσκων, “ every sensible man.” In the N. T. Rom. iii, 11; 2 Cor.
x. 12; Acts vii. 25; Mark viii. 21, cf. Wisd. vi. 1; Tob. iii 8. Also Matt. xiii, 51,
xvi. 12, xvii. 13; Luke ii. 50; Acts vii. 25.

(II.) Weakened form=to notice, heed, hear. Not thus in N. T. Cf. Neh. viii. 8,
συνῆκεν ὁ dads ἐν τῇ ἀναγνώσει; ver. 12, συνῆκεν ἐν τοῖς λόγοις οἷς ἐγνώρισεν αὐτοῖς = to
listen to. — Seldom used in conjunction with other besides perceptible objects, Job xxxi. 1,
οὐ συνήσω ἐπὶ πάρθενον,

Σύνεσις 300 ᾿Ασύνετος

Σύνεσις, ἡ, intelligence, insight into anything, Eph. iii. 4, δύνασθε νοῆσαι τὴν
σύνεσίν μου ἐν τῷ μυστηρίῳ τοῦ Χριστοῦ; 2 Tim. ii. 7, νόει ὃ λέγω" δώσει γάρ σοι ὁ κύριος
σύνεσιν ἐν πᾶσιν. Without the sphere or object being assigned = understanding, cleverness,
as shown, eg., in quickness of apprehension; Luke ii. 47, ἐξίσταντο... ἐπὶ τῇ συνέσει καὶ
ταῖς ἀποκρίσεσιν αὐτοῦ, Col. i. 9 ; generally =acuteness; 1 Cor. i. 19, ἀπολῶ τὴν σοφίαν
τῶν σοφῶν, καὶ τὴν σύνεσιν τῶν συνετῶν ἀθετήσω ; οἵ, Aristot. Eth. Nic. vi. 11, according
to which it exactly = ebcvvecia; Ecclus. iii. 29, καρδία συνετοῦ διανοηθήσεται παραβολήν ;
Job xii. 20, σύνεσις πρεσβυτέρων = matured insight ; according to Aristot. lc, it is = judg-
ment, ἡ σύνεσίς ἐστιν... περὶ ὧν ἀπορήσειεν ἄν τις καὶ βουλεύσαιτο (cf. Eth. Nic. iv. 4,
τὸ βουλευόμενον, ὅπερ ἐστὶν συνέσεως πολιτικῆς ἔργον), the intelligent, penetrating con-
sideration preceding decision and action; the understanding of the matter in hand;
hence in profane Greek a synonym for conscience, vid. συνείδησις ; cf. Matt. xii. 33, where
ἀγαπᾶν ἐξ ὅλης τῆς συνέσεως answers to the ἐκ ψυχῆς of the original passage, vid. ψυχή.
The love of a well-pondered and duly considered resolution, which determines the whole
person, is meant, the love which clearly understands itself. Connected with this is the
religious moral force of σύνεσις (as also of σοφία) peculiar to Holy Scripture; cf. Prov.
ix. 10, ἀρχὴ σοφίας φόβος κυρίου καὶ βουλὴ ἁγίων σύνεσις ; Col. i. 9, ἵνα πληρωθῆτε τὴν
ἐπίγνωσιν τοῦ θελήματος αὐτοῦ ἐν πάσῃ σοφίᾳ καὶ συνέσει πνευματικῇ, περιπατῆσαι ὑμᾶς
κτλ; Col. ii 2; οὗ Deut. iv. 6, nal φυλάξεσθε καὶ ποιήσετε (sc. τὰ δικαιώματα KT,
ver. 5), ὅτε αὕτη ἡ σοφία ὑμῶν καὶ ἡ σύνεσις ἐναντίον πάντων τῶν ἐθνῶν κατὰ. LXX.=
m3, Deut. iv. 6; 1 Chron. xxii. 12; Dan. i. 20; Job xii, 20, xxviii, 12, 20, 28; Prov.
ix. 6, 10; also =N¥", and other words. — Σοφία and σύνεσις are often found conjoined in
biblical Greek, though a careful separation of the two notions was not always intended
or possible. So in most of the passages quoted from the O. T., and in N. T. 1 Cor.i 19;
Col. i 9. On the whole, σύνεσις is used of reflective thinking, σοφία of productive.

Συνετός, intelligent, sagacious, penetrating. In Thucyd. in combination with
βουλεύειν, ἐπιβουλεύειν, et al., vi. 39, βουλεῦσαι δ᾽ ἂν βέλτιστα τοὺς Evverods κρῖναι δ᾽ ἂν
ἀκοίσαντας ἄριστα τοὺς πολλούς. ---- Occurring with σοφός, it is best rendered sensible,
acute, Matt. xi. 25; Luke x. 21; 1 Cor. i. 19; cf. Deut. i 13.— Acts xiii. 7, where
Sergius Paulus is called an ἀνὴρ ovverds=judicious. Similarly Xen. Cyrop. ii. 1. 31,
viii. 3.5; Thucyd. i. 79, ᾿Αρχίδαμος, ἀνὴρ καὶ Euverds δοκῶν εἶναι καὶ σώφρων, ἔλεξε
κατὰ. The contrast in Ecclus. x. 23 is worth notice, οὐ δίκαιον ἀτιμάσαι πτωχὸν συνετόν,
καὶ ov καθήκει δοξάσαι ἄνδρα ἁμαρτωλόν ; cf. xvi. 4 opposed to ἄνομος in the same moral
and religious sense as συνιέναι, σύνεσις ; cf. Ecclus. vi. 35; Col. i. 9; Ecclus. ix. 15, μετὰ
συνετῶν ἔστω ὁ διαλογισμός σου καὶ πᾶσα διήγησίς σου ἐν νόμῳ ὑψίστου.

᾿Ασύνετος, unintelligent, dull; Matt. xv. 16; Mark vii. 18; cf. Job xiii, 2; so
ἄφρων, Ps, xcii. 7. In a moral sense = without moral consideration, without moral judg-
ment, Rom. i. 21, 31; cf Ecclus. xv. 7, ἄνθρωποι ἀσύνετοι, paralleled with dvdpes
ἁμάρτωλοι. --- Rom, x. 19 from Deut. xxxii, 21 = 53),

"Trews 801 “Ιχάσκομαι

“IXews, wv, Attic form for ἵλαος (cf. λεώς... λαός), of the same root as ἵλαρος,
cheerful, clear = cheerful, merry; cf. Plat. Legg. i. 649 A, πίοντα τὸν ἄνθρωπον αὐτὸν αὑτοῦ
ποιεῖ (sc. ὁ οἶνος) πρῶτον ἵλεων εὐθὺς μᾶλλον ἢ πρότερον. Then transitive = well-disposed,
friendly, gracious (cf. Déderlein, Lat. Syn. iii. 242, “ ἵλαος is a word which, according to
Hesych., was of the same meaning as ἱλαρός, and also, as used elsewhere, attributed to
the gods the same quality as iXapés does to men, only with the transitive and forcible
subordinate notion that this cheerfulness is the source of goodwill towards men. It is
derived from the widely diffused root γελᾶν, originally to laugh, and by personification
also to shine”). Frequently combined with εὐμενής, well-wishing, kind, eg. Xen. Cyrop.
i 6. 2, ii. 1. 1, iii. 3. 21; Plat. Phaedr. 257A; Legg. iv. 712 B; with πρᾶος, Plat Rep.
viii. 566 E; with εὔθυμος, etc., sometimes of men, as in Plat. Phaedr. ἴ,6., but principally
used of the gods, signifying that good pleasure towards men which does not originally
dwell in them, but is secured by prayer and sacrifice; Plat. Legg. x. 910 A, τοὺς θεοὺς ἵλεως
οἰόμενοι ποιεῖν θυσίαις τε καὶ εὐχαῖς. As opposed to ὀργή, Ex. xxxii. 12, παῦσαι τῆς ὀργῆς
τοῦ θυμοῦ σου καὶ ἵλεως γενοῦ ἐπὶ τῇ κακίᾳ τοῦ λαοῦ cov. As in profane Greek it denotes
a sentiment which does not originally and naturally belong to the gods,—cef. Herod. i. 32,
τὸ θεῖον πᾶν ἐὸν φθονερόν ; 50, too, iii. 40, vii. 46. 2; cf. vii. 10. 6,—so in the Bible it
is a divine sentiment which exists in God, but which does not properly pertain to man,
because he is not deserving of it; opposed to the imputation of sin. Hence ἵλεως εἶναι
-- προ (ἀφιέναι, Lev. iv. 20, 26, 35; εὐιλατεύειν, Deut. xxix. 19, as edidatos, Ps. xcix. 9,
only in the LXX., not in profane Greek), Num. xiv. 20; 1 Kings viii. 30, 34, 36, 39,
50, xxxvi. 3; ef. Num. xiv. 19, ἄφες τὴν ἁμαρτίαν (nbd) τῷ λαῷ τούτῳ κατὰ Td μέγα
ἔλεός σου, καθάπερ ἵλεως αὐτοῖς ἐγένου (Ὁ κι). For further remarks on this distinction,
see ἱλάσκεσθαι. --- Τὰ the N. T. only Heb. viii. 12, ἵλεως ἔσομαι ταῖς ἀδικίαις αὐτῶν, from
Jer. xxxi. 84, dsiyd ndox.— Also in the LXX. it oftener—nD2n, μὴ γένοιτο ! where, in
classical Greek, we should find the μηδαμῶς or εὐφήμει of the current Attic. So, ey.,
1 Sam. xiv. 46; 2 Sam. xx. 20, xxiii. 17; 1 Chron. xi. 13. In N. T. Matt. xvi. 22,
ἵλεώς σοι, κύριε" οὐ μὴ ἔσται σοι τοῦτο --- trews σοι ἔστω ὁ θεός. ---- The opposite, ἀνίλεως,
ungracious, a reading of the Received text, Jas. ii, 13, is unknown in profane Greek,
Instead, ἀνέλεος is generally read.

Ἱλάσκομαι, to incline oneself towards anybody, forms its tenses, with the exception
of the imperfect, from (Adw. As a formal peculiarity of biblical Greek, may be mentioned
the passive ἱλάσκεσθαι = to be reconciled, to be gracious, Ps, xxv. 11, ἱλάσῃ τῇ dp. pov; Ps.
Ixxviii. 38, ἱλάσεται ταῖς ap. αὐτῶν ; also ἱλάσθητι, imperative aorist passive (on the
euphonic o, cf. Buttmann, ὃ 100, πη, 2, 112. 20; Kriiger, ὃ xxxii. 2. 1-4), Ps. Ixxix. 9;
Dan. ix. 19 ; οἵ, ἐξιλασθείς, Plat. Legg. ix. 862 C; Num. xxxv. 33; Ezek. xvi. 63,

In Homer always, and in later Greek in the majority of cases, ἱλάσκεσθαι denotes
a religious procedure: to make the gods propitious, to cause them to be reconciled, and generally
to worship them; οἵ, Herod, vi. 106, καὶ αὐτὸν ἀπὸ ταύτης τῆς ἀγγελίης θυσίῃσι ἐπετείῃσι

“Ιλάσκομαι 302 “Ιλάσκομαι

καὶ λαμπάδι ἱλάσκονται; Od. iii. 419, ὄφρ᾽ ἤτοι πρώτιστα θεῶν ἱλάσσομ᾽ ᾿Αθήνην, ἥ μοι
ἐναργὴς ἦλθε θεοῦ ἐς δαῖτα θάλειαν. Τὺ is, αὖ the bottom, ἃ procedure by which something
is to be made good ; and, indeed, the iA. is a synonym with ἀρέσκειν = to appease any one,
to satisfy, to make something good ; cf. the use of the word in relation to the paying of
funereal honours to those who had been wronged when alive, eg. cf. Herod. v. 47, ἐπὶ
yap τοῦ τάφου αὐτοῦ ἡρώιον ἱδρυσάμενοι θυσίῃσι αὐτὸν ἱλάσκονται. But that in general
the word meant to worship, colere Deos, “ indicates that goodwill was not conceived to be
the original and natural condition of the gods, but something that must first be earned ;”
Niigelsbach, Nachhomer. Theol. i. 37; οἵ, Xen. Cyrop. vii. 2. 19, πάμπολλα δὲ θύων
ἐξιλασάμην ποτὲ αὐτόν, namely, in order to incline Apollo to deliver an oracle. The
word is also so used of men, to do them homage, even=to bribe, eg. Herod. viii. 112. 2,
Πάριοι δὲ Θεμιστοκλέα χρήμασι ἱλασάμενοι διέφυγον τὸ στράτευμα. ---- ΤῊΘ general con-
struction is τινά τινι. Only later writers use it with the dative of the person, eg. Plut.
Poplic. 21, ἱλασάμενος τῷ Ay.

The construction in biblical Greek differs very remarkably. Indeed, ἱλάσκεσθαι occurs
comparatively seldom; only Ps. Ixv. 4, Ixxviii. 38, Ixxix. 9="83; Dan. ix. 19, 2 Kings
v. 18, Ps. xxv. 12=nbo; Ex. xxxii. 13=0M); Luke xviii. 13; Heb. ii. 17. So much
the more frequently do the LXX. employ the stronger ἐξιλάσκεσθαι, to reconcile thoroughly,
entirely, as the regular equivalent of the Hebrew 183, with the exception of Ps. Ixy. 4,
Ixxviii. 38, lxxix. 9 (see above) ; also Ex. xxx. 10, xxix. 37 =xaOapifew; Deut. xxxii. 43
= ἐκκαθαρίζειν ; Isa. vi. 7 = περικαθαρίξειν ; Prov. xvi. 6 = ἀποκαθαίρειν ; Ex. xxix. 33,36 =
ἁγιάζειν ; Isa. xxviii. 18, xxvii. 9 = ἀφαιρεῖν ; Isa. xxii, 14 = ἀφιέναι. Only Gen. xxxii. 21,
ἐξιλάσομαι τὸ πρόσωπον αὐτοῦ ἐν τοῖς δώροις ; and Zech. vii. 2, ἐξιλάσασθαι τὸν κύριον =
nin Qa-ns nibnd (appease, implore), answer to the construction in classical Greek. Else-
where it is never joined with the accusative (or dative) of the person whose goodwill or
favour is to be won, {.6. God is never the object of the action denoted; it never means ¢o con-
ciliate God. Only the following constructions are used: (α.) ἐξιλάσκεσθαι περὶ ἁμαρτίας
περί τινος, eg. Lev. v. 18; περί twos ἀπὸ τῶν ἁμαρτιῶν, Lev. xvi. 34. (b.) ἐξιλάσκεσθαι
περί τινος (specification of the person), eg. Num. xvii. 11. (¢.) ἐξιλάσκεσθαί twa (person
or thing affected by the action mentioned), Prov. xvi. 14; Lev. xvi. 20; Ezek. xliii, 20,
xlv. 20; cf. Num. xxxv. 33. (d.) ἐξιλάσκεσθαι τὰς ἁμαρτίας, only passive in 1 Sam.
iii 14; Dan. ix. 24,—the last two constructions are the most remarkable in comparison
with profane Greek. Connected with these is (6) Ps. lxv. 4, τὰς ἀσεβείας ἡμῶν σὺ (sc. ὁ θεός)
ἱλάσῃ, instead of which we find elsewhere the dative ἵλασκ. τῇ ἁμαρτίᾳ, as in Ps. xxviii,
88, lxxix. 9, xxv. 11; Dan. ix. 19.

This syntactical peculiarity is due primarily to the circumstance that (A. or ἔξιλ. takes
the place of the Hebrew 752, and then, above all, to the fact that the biblical notion
expressed by 783 differs decidedly from the profane idea. ‘Idaox. can only have been
chosen as the best equivalent, because it was the set expression for expiatory acts, though
the idea lying at the foundation of heathen expiations is rejected by the Bible. The

“λάσκομαι 303 “Ιλάσκομαι

heathen believed the Deity to be naturally alienated in feeling from man; and though
the energetic manifestation of this feeling is specially excited by sin, man has ¢o ipso to
suffer under it. Cf. ἵλεως. The design of the propitiatory sacrifices and prayers that
were offered was to effect a change in this feeling, whether presented after the commission
of sin or without any distinct consciousness of guilt, simply for the sake of securing
favour. In the Bible the relation is a different one. God is not of Himself already
alienated from man. His sentiment, therefore, does not need to be changed. But in order
that He may not be necessitated to comport Himself otherwise (to adopt a different course
of action), that is, for righteousness’ sake, an expiation of sin is necessary (a substitutionary
suffering of the punishment, see θυσία) ; and, indeed, an expiation which He Himself and
His love institute and give; whereas man, exposed as he is to God’s wrath, could neither
venture nor find an expiation. Through the institution of the expiation, God’s love
anticipates and meets His righteousness. Through the accomplishment of the expiation
man escapes the revelation of God’s wrath, and remains in the covenant of grace. Nothing
happens to God, as is the case in the heathen view; therefore we never read in the Bible
ἱλάσκεσθαι τὸν θεόν. Rather something happens to man, who escapes the wrath to come
(cf. Matt. iii. 7, φυγεῖν ἀπὸ τῆς μελλούσης ὀργῆς ; Rom. v. 9; 1 Thess. v. 9). Hence
also, ¢.g., the passive in Num. xxxv. 33, ἐξιλασθήσεται ἡ γῆ ἀπὸ τοῦ αἵματος. At the
same time, too much must not be made of the circumstance that God is never spoken of
as the object of ἱλ., for the action in question is expressly represented as having a relation
to God, eg. in Heb. ii. 17, ἵνα ἐλεήμων γένηται καὶ πιστὸς ἀρχιερεὺς τὰ πρὸς τὸν θεόν,
εἰς τὸ ἱλάσκεσθαι τὰς ἁμαρτίας τοῦ λαοῦ; cf. Num. xxxi, 50, Aint ‘3b ὙΠ ΈΣ ΟΣ ἼΒΞΡ,
ἐξιλάσασθαι περὶ ἡμῶν ἔναντι κυρίου ; Lev. i. 4, YoY ἼΒΞΡ ἴρ ΠΥ), δεκτὸν αὐτῷ ἐξιλάσασθαι
περὶ αὐτοῦ; cf. under δεκτός. The purpose decidedly was to turn away the wrath of
God, ef. Num. xvii. 11, ἐξίλασαι περὶ αὐτῶν" ἐξῆλθε γὰρ ὀργὴ ἀπὸ προσώπου κυρίου ; Num,
viii. 19, ἐξιλάσκεσθαι περὶ τῶν υἱῶν ᾿Ισραὴλ; καὶ οὐκ ἔσται ἐν τοῖς υἱοῖς ᾿Τσραὴλ προσεγγίζων
πρὸς τὰ ἅγια. Nor is it right to define the contrast between the profane and the
biblical view, as though in the former God were the object, in the latter God were the
subject (Huther on 1 John ii. 2), for Jehovah is not always the subject of 183, as Bahr
in his Symbolik, ii. 203, supposes ; but, on the contrary, even apart from the passages still
to be quoted, the priest; and he cannot be viewed as God’s representative, but only as
man’s, for whom the sacrifice is offered ; vid. ἱερεύς, θυσία. The Hebrew 75> denotes
strictly to cover anything, to wrap up, so that it is withdrawn from sight; ef. Jer. xviii. 23,
ΠΌΡΟΝ PIEPO Dnxem paiynby “BFR, and like all verbs of covering, is generally construed
with by, With the exception of Gen. xxxii. 21, Prov. xvi 14, 188. xlvii. 11, xxviii. 18,
the word is only used for the covering of sins, and it is (1) the set expression for the
covering of sins by a sacrifice as a compensation for that which man himself can neither
perform nor suffer; so = to expiate, to cover the sin by means of a sacrifice, with a view to
forgiveness, in order to be personally freed from the imputation of the same (hence 153,
ransom money, indemnification, Isa, xliii. 3; Ex. xxi. 30, xxx. 12), Thence only in ἃ

‘Thdoxopat 804 "Tracpbs

derived manner, (2) to cover the sin by forgiveness ; this with God as the subject. So only
Jer. xviii. 23; Neh. iii. 37; Ps. lxxxv. 3, xxxii. 1, lxxix. 9, lxv. 4; Deut. xxi. 8; Ezek.
xvi. 63. That this signification is not derived direct from the root-meaning is decisively
shown by the use of 0%53, which occurs only in a sacrificial sense. The passive ἕλ,, ἔξιλ.,
used of God = ἐο be gracious, corresponds to this latter use; while the passive ἔξιλ., in
Num. xxxv. 33, 1 Sam. iii. 14, Dan. ix. 24, must. be reduced back to the first meaning.
This evidently double meaning of the passive throws an important light on the usage.

The fact that the simple form is met with comparatively seldom, but in its stead the
stronger compound, arises from the great gravity of the expiation, which itself arises from
the fact that, notwithstanding the love of God, a propitiation was necessary. We find
the simple form (I.) A. τὰς dy., Heb. ii. 17 (not to be confounded with the same expres-
sion, Ps, lxv. 4, where God's bearing is referred to = to be gracious (1B2, 2), while in Heb.
ii. 17 the priestly relation of Christ is treated of) = to expiate (183, 1); οὗ 1 Sam. iii. 14,
Dan. ix. 24; (IL) i. τινί, 2 Kings v. 18, Luke xviii. 13; cf. Dan. ix. 19, passively, as ir.
Th, ταῖς duapt., Ps. xxv. 11, Ixxviii. 38, lxxix. 9. Cf. Ex. xxxii. 14, Ado On κύριος περὶ
τῆς κακίας ἧς εἶπεν ποιῆσαι τὸν λαὸν αὐτοῦ; but Tisch. reads, ir. κύρ. περιποιῆσαι τὸν
λαὸν αὐτοῦ. According to the Hebrew (2M2), it would seem that ἕλ. in this passage cor-
responded to the profane use. ᾿Εξι. τινι, Ezek. xvi. 63, κατὰ πάντα ὅσα ἐποίησας. ---- The
compound does not occur in the N.T.; the simple form, in the ritualistic sense, only in
Heb. ii. 17; the thing itself wherever the death, blood, sacrifice, priesthood of Christ are
spoken of; see, besides, ἱλασμός, ἱλαστήριον. Synonyms, καταλλάσσειν, διαλλάσσειν,
especially in the pass.; cf. Plut. Thes. 15, ἱλασαμένοις τὸν Μίνω καὶ διαλλαγεῖσι. In
N. T., καταλλάσσειν denotes what is done on God's part to effect a change in man’s
relation to Him; ἱλάσκ., what has been done by man (through Christ); so that καταλ.
includes the institution and gift of the expiation by God, and is the expression combining
both the love of God and the expiation of sin. See further under καταλλάσσειν. For
the scriptural conception of atonement, see also ἀγοράξειν, λύτρον, ὀφείλημα, ὑπόδικος,
θυσία, ἱερεύς. Compare also the designation of the sacrificial victim as κάθαρμα.

Ἱλασμός, ὁ, reconciliation, expiation, also, conformably to the structure of the
word, actions which have expiation for their object, such as sacrifices and prayers. So the
plur., eg. Plut. Fab. Max. 18, πρὸς ἱλασμοὺς θεῶν; Sol. 12, ἱλασμοῖς τισὶ καὶ καθαρμοῖς
καὶ ἱδρύσεσι κατοργιάσας καὶ καθοσιώσας τὴν πόλιν ; Camill. 7, θεῶν μῆνις ἱλασμοῦ καὶ
χαριστηρίων δεομένη.

Now Christ in like manner, 1 John ii. 2, iv. 10, is called ἱλασμός, as it is He by
whom, as a sacrifice, sin is covered, ic. expiated. This is in accordance with the usage of
the LXX., who translate 083, ἱλασμός, Lev. xxv. 9, Num. v. 8, or ἐξιλασμός, Lev. xxiii.
27, 28 (καθαρισμός, Ex. xxix. 36, xxx. 10). Of. Ezek. xliv. 27 =8en; Num. xxix. 11,
DMED NNO = τὸ περὶ τῆς ἁμαρτίας τῆς ἐξιλάσεως. OMBD is the covering of sin by means
of sacrifice, enpiation, That the LXX. also render 19D by ἱλασμός, Dan. ix. 9, Ps. exxx. 4,

‘Tracpos 305 “Ιχαστήριον

is a peculiarity of idiom to be referred to the corresponding employment of ἱλάσκεσθαι,
but which is to be here as little regarded as in Heb. ii. 17, since it is the effecting, not
the communication of forgiveness, that is in question. By the use of the abstract form, —
it is indicated that in Christ the person and the work (priest and sacrifice) are one ; cf.

the abstract expressions in John xiv. 6, 1 Cor. i. 30, and others.

Ἱλαστήριον, τό, must be viewed, at least in biblical Greek, as a substantive, and
not merely as a substantival neuter of ἱλαστήριος. For such an adjective, formed from
ἱλαστής (like σωτήριος, δραστήριος, etc.), never occurs at all in profane Greek, and in
ecclesiastical Greek only very late, and seldom. Rarely also in Josephus, ¢.g. Antt. xvi. 7. 1,
ἱλαστήριον μνῆμα; in the LXX. only in two places, see below, in which, however, it
may still be construed as a substantive. Judging by the formation of the word, τὸ
ἱλαστήριον, like ἀκροατήριον, δικαστήριον, καθιστήριον, θυμιατήριον, θυσιαστήριον, may be
a nomen loci = place of conciliation, of expiation; hence Hesych. θυσιαστήριον. Cf. Curtius,
Griech. Schulgr. ὃ 345, From profane authors only two passages are quoted, Dio Chrys.
i. 355 (2d century .p.), and Menand. Exc. Hist. 352.16 (7th century Α.}.), in which it
is analogous to χαριστήριον = expiatory gift; so that at all events the opinion that ir.
is in classical Greek a current term for expiatory sacrifices cannot be justified. Only
once, as it seems, does it occur in this sense in Jos. Mace. 17, διὰ τοῦ αἵματος τῶν εὐσεβῶν
ἐκεΐνων καὶ τοῦ ἱλαστηρίου τοῦ θανάτου αὐτῶν ἡ θεία πρόνοια τὸν ᾿Ισραὴλ προκακωθέντα
διέσωσε. The LXX., on the contrary, use it always as a nomen loci, and, indeed, as =
m3, Ex. xxv. 18, 19, 20, 21, 22, xxxi. 7, xxxv. 12, xxxvii. 7, 8, 9; Lev. xvi. 2, 13,
14,15; Num. vii. 89. (In the other passages, excepting 1 Chron. xxviii. 11, the LXX.
have not translated the Hebrew word at all, to say nothing of the word καταπέτασμα
used Ex. xxvi. 34, xxx. 6, xxxix. 35,xl. 20.) = ΠΝ, Ezek. xliii, 14,177, 20 (the border of
the altar, which, ver. 20, was to be sprinkled with the blood of the sacrifice, as in the
Mosaic ritual the Capporeth), It can only be regarded as an expansion of this expres-
sion when in two passages, Ex. xxy. 17, xxxvii. 6, ἱλαστήριον is used as an adjectival
( cf. Ex. xxx. 35, ἔλαιον χρῖσμα ἅγιον ; cf. Plato, Phacdr. 260 B, λόγος ἔπαινος), τὸ ἱλασ-
τήριον ἐπίθεμα, where we are told what is the material of which the mercy-seat (Capporeth)
was made. (Perhaps we may say, too, that the forms, termed nomina loci by Curtius,
ought to be traced back to adjectives denoting belonging to and ministering to, whose
neuters then acquired a place in usage especially as nomina loci.) 1 Chron. xxviii, 11
also shows that τὸ id. is used by the LXX. as a name of place; for M7534 M2 is not trans-
lated by οἶκος τοῦ ἱλαστηρίου, which might appear to be a strong tautology, but by οἶκος τοῦ
ἐξιλασμοῦ. The Capporeth (explained also by Levy, Chald. Worterb., as place of expiation)
is the expiatory covering, not only of the ark containing the law, but, Ex. xxx. 6, of the
law itself—the covering of the ark, with the law therein,—and serves to receive the
atoning blood, and to accomplish its object. Not till it is on the Capporeth is it what it
is meant to be, propitiation, Lev. xvii. 11, xvi. 14, 15. — Accordingly, ἱλαστήριον will be

2Q

“Ιχαστήριον 800 "Avorn

= 152 not only in Heb. ix. 5, but also in Rom. iii. 25; and as regards, in particular, this
latter passage, ὃν (Χριστὸν) προέθετο ὁ θεὸς ἱλαστήριον, it must be noted that, according to
Ex. xxv, 22 and Lev. xvi. 2, the Capporeth is the central seat of the saving presence and
gracious revelation of God; so that it need not surprise that Christ is designated ἱλαστή-
pov, as He can be so designated, when we consider that He, as high priest and sacrifice
at the same time, comes ἐν τῷ ἰδίῳ αἵματι, and not as the high priest of the O. T., ἐν
αἵματι ἀλλοτρίῳ, which he must discharge himself of by sprinkling on the Capporeth.
The Capporeth was so far the principal part of the Holy of Holies, that the latter is even
termed “the House of the Capporeth” (1 Chron, xxviii. 11), ef. 1 Kings vi. 5, Y27=™3
nj£2n, Targum. Philo calls the Capporeth σύμβολον τῆς ἵλεω τοῦ θεοῦ δυνάμεως. ----
Προτίθεσθαι, moreover, could hardly be used of the propitiatory offering.

“Iorn pt, (1.) transitively, pres. impf., fut., aor. 1 = to place. — (II.) Intransitively,
perf., pluperfect, 2d aor. = to stand. Hence—

᾿Ανίστημι, (L) transitively, and, indeed, (a,) with reference to a position to be
changed = to set up, to raise from a seat, a bed, etc. Also = to wake out of sleep, synony-
mous with ἐγείρειν, which was usual in Attic Greek, Xen. Cyrop. viii. 8. 20; also to raise
or to wake up the dead, e.g. Xen. Cyneg. i. 0, ᾿Ασκλήπιος. . . ἔτυχεν ἀνιστάναι μὲν τεθνεῶτας,
νοσοῦντας δὲ ἰάσθαι; Hom. 71. xxiv. 551. 756, ete. So in the N. T., John vi. 39, 40,
44,54; Acts ii. 24, 32, xiii. 33, 34, xvii. 31, ix. 41. The equally common use in the
N. T. of ἐγείρειν, to denote to raise from the dead, is unknown in profane Greek. — (b.)
Without reference to change of place or posture = to set up, to put in a place, to cause some
one to come forward; eg. μάρτυρα ἀναστήσασθαι, to cause a witness to come forward; τινὰ
ἐπὶ τὴν κατηγορίαν τινός, to cause any one to appear as complainant, Plut. Marcell. 21.
So corresponding with the Hebrew ΡΠ in Acts iii. 22, vii. 37, προφήτην ; iii. 26, ὑμῖν
πρῶτον ἀναστήσας ὁ θεὸς τὸν παῖδα αὐτοῦ ἀπέστειλεν αὐτὸν κτλ. The synonymous
ἐγείρειν is not used in profane Greek with a personal object. Matt. xxii. 24, σπέρμα
anor. = to call forth, cf. Deut. xxv. 5; Ezra ii. 63; Neh. vii. 65. .

(11.) Intransitively = to stand up, and that, too, (a.) with reference to a change of
position, Matt. ix. 9, Luke iv. 16, etc.; from sleep, Mark i. 35; of convalescents, Luke
iv. 39, vi. 8. Cf. Plat. Lach. 195 C, ἐκ τῆς νόσου ἀναστῆναι. Of the dead = to rise
again, to return to life, Herod. 111. 62. 4, εἰ οἱ τεθνεῶτες ἀνεστέασι; Jl. xxi. 56. So in
the N. T., and, indeed, ἐκ νεκρῶν, Matt. xvii. 9; Mark vi. 14, ix. 9, 10, xii. 25; Luke
xvi. 31, xxiv. 46; John xx. 9; Acts x. 41, xvii. 3; Eph. v.14. (Cf. Plat. Phaed. 72, ἔστε
τῷ ὄντι καὶ τὸ ἀναβιώσκεσθαι καὶ ἐκ τῶν τεθνεώτων τοὺς ζῶντας γίγνεσθαι Kal τὰς τῶν
τεθνεώτων ψυχὰς εἶναι, καὶ ταῖς μέν γ᾽ ἀγαθαῖς ἄμεινον, ταῖς δὲ κακαῖς κάκιον . . . where,
however, Plato’s meaning is not far from the ἐκ νεκρῶν ἀναστῆναι in Mark ix. 9, 10; ef.
Conv. 179 C, εὐαριθμήτοις δή τισιν ἔδοσαν τοῦτο τὸ γέρας οἱ θεοί, ἐξ Αἵδου ἀνεῖναι πάλιν
τὴν ψυχήν) Without such addition = to rise from death, Mark v. 42, viii. 31, xvi. 9;
Luke viii. 55, ἐπέστρεψεν τὸ πνεῦμα αὐτῆς καὶ ἀνέστη παραχρῆμα; cf. of the death of

᾿Ανίστημε 807 ᾿Ανάστασις

Christ, John xix. 30, παρέδωκεν τὸ πνεῦμα (1 Pet. iii. 18, ζωοποιηθεὶς τῷ πνεύματι). Luke
ix. 8, xix. 22, xxiv. 7; Acts ix. 40; 1 Thess. iv. 14, Incods ἀπέθανε καὶ avéotn,—by which
antithesis every sort of spiritualistic volatilizing of the expression is shown to be incon-
sistent with the view of the biblical writer; Matt. xx. 19; Mark ix. 31, x. 34; Luke
xviii. 33; John xi. 23, 24. Cf. of the apparently dead, Mark ix. 27; Acts xiv. 20.
With Eph. v. 14, cf. ii. 1. With of νεκροί as subject, 1 Cor. xv. 52; 1 Thess. iv 16.—
(b.) Without reference to change of position = to appear, to come forward, Heb. vii. 11, 15,
ἀνίσταται ἱερεὺς ἕτερος ; Matt. xii 41; Luke xi. 32; Acts xx. 30, v. 34, 36, 37; Rom.
xv. 12, ete. With Mark iii. 26, εἰ ὁ σατανᾶς ἀνέστη ἐφ᾽ ἑαυτόν, cf. Herod. v. 29, χώρη
ἀνεστηκυῖα, a district risen in rebellion. Il, xxiii. 635, ὅς μοι ἀνέστη, he who rose up against
me; Gen. iv. 8.

᾿Ανάστασις, ἡ, in biblical Greek only used intransitively = rising up, eg. after a
fall, Luke ii. 34, οὗτος κεῖται εἰς πτῶσιν Kal ἀνάστασιν πολλῶν, cf. Rom. xi. 11. Specially
of the resurrection from the dead, of the return to life conditioned by the abolition of
death, see ἀνίστημι, which return, considered qualitatively, is the entrance on a life
freed from death and from the judicial sentence centralized therein ; cf. the connection
between resurrection and eternal life in John vi. 40, 54, 39 (xi. 25), as also Luke xx. 35,
οἱ δὲ καταξιωθέντες τοῦ αἰῶνος ἐκείνου τυχεῖν Kal τῆς ἀναστάσεως κιτιλ. The last day, as
the closing day, on which the judicial sentence will be finally and completely executed,
is also the time of resurrection, vid. John vi. 39, 40,44,54. (Cf. my treatise, Die Aufer-
stehung der Todten; ein Beitrag zwm Schriftverstandniss, Barmen 1870.) We find also
(a.) ἀν. νεκρῶν (the opposite of θάνατος, 1 Cor. xv. 21), Matt. xxii. 31; Acts xvii. 32,
xxiii. 6, xxiv. 21, xxvi. 23; Rom. 1, 4; 1 Cor. xv. 12, 13, 42; Heb. vi. 2.—(b.) ἀν. ἐκ
νεκρῶν, which refers to a single case what is generally expressed in ἀνάστ. νεκρῶν. Vid,
Luke xx. 35, of δὲ καταξιωθέντες... τυχεῖν... τῆς ἀν. Ths ἐκ νεκρῶν ; cf. ver. 36, τῆς
ἀναστάσεως υἱοὶ ὄντες. Besides, only in Acts iv, 2, καταγγέλλειν ἐν τῷ ᾿Ιησοῦ τὴν ἀνάσ-
τασιν τὴν ἐκ νεκρῶν; cf. 1 Pet. i. 3, δ ἀναστάσεως ᾿Ιησοῦ Χριστοῦ ἐκ νεκρῶν ; Acts
xxvi. 23, πρῶτος ἐξ ἀναστάσεως νεκρῶν. In this expression is taken for granted what
John v. 29 distinguishes by dv. ζωῆς, κρίσεως (cf. Dan. xii. 2); cf. ἀν. δικαίων τε καὶ
ἀδίκων, Acts xxiv. 15; ἀν. δικαίων, Luke xiv. 14, what is particularly expressed in ἡ ἀν.
ἡ πρώτη, Rev. xx. 5, 6, in distinction from ὁ δεύτερος θάνατος, Rev. xx. 6, 14, namely,
that resurrection, as the final abolition of the judicial sentence, will not be the lot of all;
that, on the contrary, for many the resurrection will be only the transition to the final
execution of the sentence; and that these latter, after having learnt the possibility of
redemption by rising from the dead, must return to death for ever; vid. θάνατος (III.),
Cf. 1 Cor. xv. 23; 1 Thess. iv. 16. — (ὁ) Without addition, ἀνάστασις, resurrection from
the dead, Matt. xxii. 23, 28, 30; Mark xii. 18, 23; Luke xx. 27, 33, 36; John xi. 24;
Acts xvii. 18, xxiii. 8; 2 Tim. ii, 18. With John xi. 25, ef. Acts iv. 2, xvii. 18. — Of
the resurrection of Christ, Acts i. 22, ii. 31, iv. 33; Rom. vi. 5; Phil iii. 10; 1 Pet,

᾿Ανάστασις 308 ᾿Αποστασία

iii. 21, cf. i. 3, Acts xxvi. 23. — We must remark further, that in Heb. xi. 35 the resur-
rection, which is a fact of redemption, is contrasted as the κρείσσων ἀνάστασις with a
resurrection like that of the son of the Shunammite, 2 Kings iv. 36, or that of the son of
the woman of Zarephath, 1 Kings xvii. 17, ἔλαβον γυναῖκες ἐξ ἀναστάσεως = in conse-
quence of resurrection.

Ἐξανάστασις, ἡ, the rising up again. ᾿Εξανίστημι emphasizes the change of
situation stronger than ἀνίστημι. The verb is used transitively in Mark xii. 19, Luke
xx. 28, ἐξαν. σπέρμα; in Matt. ἀνιστ. ; intransitively, in Acts xv. 5=to come forward.
The subst. only in Phil. iii, 11, and that, too, intransitively, εἴ πως καταντήσω εἰς τὴν
ἐξανάστασιν τὴν ἐκ νεκρῶν, as in Hippocrates of the recovery of the sick; whereas else-
where in profane Greek it is often used transitively = driving away, expulsion. With
Phil. iii. 11 ef. ἐξανιστάναι τοὺς θανόντας, Soph. Hl. 927 = to awake the dead.

᾿Αφίστημι, (L) transitive, to put away, to remove. Acts v. 37, ἀπέστησε λαόν =
to seduce, make disloyal ; so frequently in Herodotus, Xenophon, etc.—(IL.) Intransitive,
to withdraw, to remove oneself, to retire, to cease from something; ἀπό τινος, Luke iv. 13,
xiii. 27; Acts v, 38, xii. 10, xv. 38, xix. 9, xxii. 29; 2 Cor. xii. 8; 1 Tim. vi. 5 (ef.
Ecclus. vii. 2). Also with the simple genitive, Luke ii. 37 (Herod. iii. 15). Of rebellious
subjects, faithless friends, treacherous allies = to revolt (Herod. i, 130, ii. 30, ix. 126, and
frequently), Transferred to moral conduct in 2 Tim. ii. 19, ἀπὸ ἀδικίας, and specially
to the sphere of religion in Heb. iii. 12, καρδίᾳ πονηρὰ ἀπιστίας ἐν τῷ ἀποστῆναι ἀπὸ
θεοῦ ζῶντος, cf. Wisd. iii. 10, of ἀμελήσαντες τοῦ δικαίου καὶ τοῦ κυρίου ἀποστάντες ;
Ezek. xx. 8, ἀπέστησαν ἀπ᾽ ἐμοῦ καὶ οὐκ ἠθέλησαν εἰσακοῦσαί μου; 2 Chron. xxvi. 18,
xxviii. 19,—1 Tim. iv. 1, ἀποστήσονταί τινες τῆς πίστεως, cf. Heb. iii, 12. It is then
used, standing alone, to denote religious apostasy, in contrast to πιστεύειν, Luke viii. 13,
οἱ πρὸς καιρὸν πιστεύουσιν Kal ἐν καιρῷ πειρασμοῦ ἀφίστανται, cf. Dan. ix, 9, ὅτε ἀπέστη-
pev καὶ οὐκ εἰσηκούσαμεν τῆς φωνῆς κυρίου τοῦ θεοῦ ἡμῶν πορεύεσθαι ἐν τοῖς νόμοις
αὐτοῦ. Thus -- ἐο dissolve the wnion formed with God by faith and obedience. Hebrew =
AD, »ῈΒ, etc. In profane Greek we find neither ἀποστῆναι in this sense, nor any other
single word corresponding to it; cf, Xen. Mem. i. 1. 1, ἀδικεῖ Σωκράτης, ods μὲν ἡ πόλις
νομίζει θεοὺς ov νομίζων. One could also say ἄθεον γίγνεσθαι, cf. ἀθεώτερον γίγνεσθαι,
Lys. vi. 82. Cf. also Socr. Hist. Ποῖ, iii, 12. 222 (in Suicer, T'hes,), where Julian is
called ὁ ἀσεβής, ὁ ἀποστάτης καὶ ἄθεος.

᾿Αποστασίέα, ἡ, falling away, eg. of rebellious subjects, Plut. Galb. 1, In the
N. T. used like ἀποστῆναι in a religious sense, and, indeed, ἀποστ. ἀπὸ Maicéws, Acts
xxi. 21. Used absolutely, to denote the passing over to unbelief, the dissolution of the
union with God subsisting through faith in Christ, in 2 Thess, ii. 3, ἐὰν μὴ ἔλθῃ ἡ ἀπο-
otacia, as ἀποστῆναι, Luke viii. 13; Dan. ix. 9, οἵ, 1 Tim. iv. 1; Dan. xi. 32; Matt.
xxiv, 10 sqq.—For a corresponding use, see 1 Mace. ii. 15; Jer. ii. 19 (xxix. 32, the
best Mss, read ἔκκλισις). Further, cf. ἀποστάτης, Isa. xxx. 1, τέκνα ἀποστάται; 2 Mace.

᾿Αποστασία 309 ᾿Εξίστημι

v. 8 (Jas. ii. 11, cod. A, instead of παραβάτης) ; 3 Mace. vii. 3.— ἀποστατεῖν, Vg,
exix. 118; 2 Chron. xxxiii. 19, πᾶσαι ai ἁμαρτίαι αὐτοῦ καὶ ἀποστάσεις αὐτοῦ K.7.r. =
>¥, of Manassch’s fall into idolatry.

"Evicrn ws, (L) transitive, to place in, to place by, etc. Usually (II.) intransitive.
Middle with perf. and 2d aor. act. (a.) In a local sense = ¢o tread somewhither, to enter
on, eg. εἰς τὴν ἀρχὴν ἐνίστασθαι, Herod. iii. 67; to present oneseif, to come forward,
Herod. vi. 59, ἄλλος ἐνίσταται βασιλεύς ; correspondingly, to stand upon something, to be
there, e.g. Herod. ii. 179, πύλαι ἐνεστᾶσι ἑκατόν. (b.) In a temporal sense = to present
oneself, to enter, perf. = to be present. Thus very frequently in profane Greek, eg. Xen.
Hell. ii. 1. 6, περὶ τῶν ἐνεστηκότων πραγμάτων, relatively to the present state of affairs.
Especially in Polyb., τὰ ἐνεστηκότα, πόλεμος ἐνεστώς, the present war. In the Grammarians
ὁ ἐνεστὼς χρόνος = the present tense. The meaning impending, assigned to the word in this
latter use, is partly traceable to the import of the present middle, present oneself, to enter,
to begin, and needs correcting accordingly, ¢.g. ἐνισταμένου θέρους, with the commencement of
summer, and partly to the mistaken use of the word in the sense of hostile appearance =
to put oneself in a threatening attitude, to come forward, to threaten, and correspondingly, to
stand opposed, e.g.in Polyb. and Plutarch, with regard to the intercession of the tribunes of
the people. Plat. Phaedr.'77 B, ἔτε ἐνέστηκεν τὸ τῶν πολλῶν, ὅπως μὴ ἅμα ἀποθνήσκοντος
τοῦ ἀνθρώπου διασκεδάννυται ἡ ψυχὴ καὶ αὐτῇ τοῦ εἶναι τοῦτο τέλος 7. In reality, this
meaning does not belong to the word. The meaning adopted by Meyer on Gal. i. 4, to
be in the act of entering, is due to his not distinguishing the present middle from the
perf. and 2d aor. act. Hence 2 Tim. iii. 1, ἐν ἐσχάταις ἡμέραις ἐνστήσονται καιροὶ
χαλεποί = will come. The perf. part. ἐνεστώς = present, Rom, viii. 38 and 1 Cor. iii. 22,
ἐνεστῶτα opposed to μέλλοντα; 1 Cor. vii. 26, δ ἐνεστῶσαν ἀνάγκην, cf. 2 Mace. vi. 9;
3 Mace. 1, 17; Gal. i. 4, ὅπως ἐξέληται ἡμᾶς ἐκ τοῦ ἐνεστῶτος αἰῶνος Tovnpod,—o ever Tas
αἰών is thus equivalent to αἰὼν οὗτος, only that the change in the form of expression is
designed to make the matter more urgent, to give prominence to the personal interest.
2 Thess. ii, 2, ἐνέστηκεν ἡ ἡμέρα τοῦ κυρίου, is easily explained by Matt. xxiv. 23-36;
Heb. ix. 9, ὁ καιρὸς 6 ἐνεστηκώς, is the present, which is also in ver. 10 characterized as
καιρὸς διορθώσεως.

Ἐξίστημε, (1.) transitive, to change from one condition to another, eg. Aristot. Eth.
iii. 12, ἡ μὲν λύπη ἐξίστησι Kal φθείρει τὴν τοῦ ἔχοντος φύσιν. Especially, ἐξιστάναι
τινά, to drive any one out of his mind, to confuse, often occurs, and more completely with
τοῦ φρονεῖν, ἑαυτοῦ, et al. Luke xxiv. 22; Acts viii. 9, 11 (cf. Buttm. ὃ 107. 21, on
ἕστηκα, I have placed), Stob. Floril. xviii. 20, viv δ᾽ οἶνος ἐξέστησε μ᾽ ; Polyb. xi. 27. 7,
ἐξέστησε ταῖς διανοίαις πάντας, synonymous with following κατεπλάγησαν.----(11.) Intransi-
tive, especially the middle, also the perf. and 2d aor. act., to step aside, to go away,
to yield. Especially, ἐξιστ. φρένων, to be out of mind, confused, also without subordinate
clause, eg. Aristot. H, 4. vi. 22, ἐξίσταται καὶ μαίνεται; Polyb. xxxii. 25. 8, Ovpot λυτ-

᾿ἸΕξίστημι 310 "“Exoracis

τῶντος ἔργα καὶ ψυχῆς ἐξεστηκυίας τῶν λογισμῶν; Isocr. ad Phil. (Raphel on Mark
iii. 21), μὴ διὰ τὸ γῆρας ἐξέστηκα τοῦ φρονεῖν. In the stronger sense of being out of one’s
mind, it is seldom found in biblical Greek. In N. T. only Mark iii. 21, with which cf.
John x. 20. On the contrary, the word is used in biblical Greek in a weakened sense =
to be confused, perplexed, synonymous with θαυμάζειν, Acts ii. 7, etc., denoting the state
of mind caused by miraculous, inexplicable occurrences, cf. Mark vi. 51, 52, ἐξίσταντο" ob
yap συνῆκαν κιτιλ.; Acts ii. 12, ἐξίσταντο δὲ πάντες καὶ διηποροῦντο κατ. So also Luke
ii. 47, viii. 56; Matt. xii. 23; Mark ii. 12, v. 42; Acts viii. 13, ix. 21, x. 45, xii. 16.
So frequently in the LXX. of the emotions of fear, astonishment, ete. Ex. xviii. 9, xix. 18 ;
Gen. xxvii. 33, xliii 34; Hos. iii. 5. The word denotes ecstatic conditions neither in
profane nor in biblical Greek. The passage, 2 Cor. v. 13, εἴτε yap ἐξέστημεν, θεῷ" εἴτε
σωφρονοῦμεν ὑμῖν (cf. ver. 12 with ii. 14 sqq.), speaks as little for the same as Mark
iii. 21 ; we should rather compare 2 Cor. xi. 17, 18.

Ἔκστασις, ἡ, (1.) transitively, removal ; (11.) intransitively, (a.) remoteness ; then,
(b.) the state of a man out of his senses, synonymous with μανία = lunacy, Aret. de caus.
diut. pass. i. 6. 31, ἔκστασις γὰρ ἐστὶ μανία χρόνιος ἄνευθεν πυρετοῦ ; Aristot. Categ. 8, ἡ
μανικὴ ἔκστασις. In biblical Greek not in this strong sense, but, like the verb, weakened
= confusion, bewilderment, cf. Zech. xii. 4, parallel with παραφρόνησις. Comp. also
Aristot. Physiogn. i. 4, κοινὰ μὲν οὖν ἔστιν ὕβρις τε καὶ ἡ περὶ τὰ ἀφροδίσια ἔκστασις ;
Ps. xxx. 23. Often = 08, fear, fright, amazement, 1 Sam. xi. 7 ; 2 Chron. xiv. 14, xvii.
10; Ps. exvi. 11, ἐγὼ εἶπα ἐν τῇ ἐκστάσει μου" πᾶς ἄνθρωπος ψεύστης -- ἘΠ, So in N. T.
Mark v. 42, xvi. 8, Luke v. 26, Acts iii, 10, the state caused by the perception of
unusual things, things alien from the ideas of daily life, so that a man does not know
what to say. Luke v. 26, ἔκστασις ἔλαβεν mavtas... καὶ ἐπλήσθησαν φόβου λέγοντες
ὅτι εἴδομεν παράδοξα σήμερον. Of. Stob. Floril. civ. '7 (Menand.), πάντα δὲ τὰ μηδὲ προσ-
δοκώμεν᾽ ἔκστασιν φέρει. Lastly, (c.) the state of rapture, ecstasy (Verziickung). First
used in this sense in profane Greek by the Neo-Platonists, The term occurs in this sense,
first in Philo, who explains it in connection with Gen. ii. 21, xv. 12, where the LXX.
translate ΠΡ ΤῊΣ by ἔκστασις. (Isa. xxix. 10 = πνεῦμα κατανύξεως.) Without reference
to these passages, Philo explains ecstasy as ἡ ἠρεμία καὶ ἡσυχία τοῦ vod, as ἐνθουσιοῦντος
καὶ θεοφορήτου τὸ πάθος (quis rer. div. Haer, 510 sqq., ed. Mang.); ibid. 511, τῷ δὲ προ-
φητικῷ γένει φιλεῖ τοῦτο συμβαίνειν ; ἐξοικίξεται μὲν yap ἐν ἡμῖν ὁ νοῦς κατὰ τὴν τοῦ θείου
πνεύματος ἄφιξιν, κατὰ δὲ τὴν μετανάστασιν αὐτοῦ πάλιν εἰσοικίζεται. Θέμις γὰρ οὐκ
ἐστι θνητὸν ἀθανάτῳ συνοικῆσαι" διὰ τοῦτο ἡ δύσις τοῦ λογισμοῦ καὶ τὸ περὶ αὐτὸν σκότος
ἔκστασιν καὶ θεοφόρητον μανίαν ἐγέννησε. For Philo, then, ecstatic states are those in
which man receives supersensuous, divine revelations, in which, on the one hand, the
limits of ordinary powers of receptivity are broken down, whilst, on the other hand, they
are contracted ; therefore, as 6... in the case of Balaam, Num. xxiv. 3, 4, xxii. 31, of the
servant of Elisha, 2 Kings vi. 17; Jer. i, 11,13. The biblical expression for this is, ἐσ

2

"“Exotacis 511 Καθίστημι

have the eyes opened, to see visions. Cf. Luke xxiv. 16. Comparing herewith the N. T.
passages, Acts x. 10, xi. 5, xxii. 17, we find that ecstasy is that condition in which men,
who are naturally unfit for the apprehension of supersensuous things, receive supersensu-
ous revelations, whether in the form of symbols shown to them,—like the cloth containing
animals in Peter’s case, Acts x. 10, xi. 5, the almond branch and the boiling pot, with
Jeremiah, i. 11, 13, or realities, as in the case of Balaam, of the servant of Elisha,—the
state in which a man is either transported out of the sensible bounds which previously
limited his perception, cf. Rev. i. 10, ἐγενόμην ἐν πνεύματι, 2 Cor. xii. 1 sqq., or in
which these bounds momentarily disappear, as in the case of Zacharias, Luke i. 11 sqq.
We might apply this term to all the states, of various degrees of strength, in which men
have received divine communications, cf. Delitzsch, Bibl. Psychol. v. 5.

Καθίστημι, (L) transitive, (a.) to set down, to bring to, Acts xvii. 15 (Tisch.
καθιστάνοντες) ; (b.) to place anywhere in an office, in a condition, etc, eg. εἰς ἀρχὴν, εἰς
ἀπορίαν, etc. So Matt. xxiv. 45, 47; Luke xii, 42,44; Acts vi. 3; Matt. xxv. 21, 23
(Heb. ii. 7, Received text). (¢.) With double accusative = to make somebody something, to
put in a situation or position. This primarily in reference to an office or business which is
assigned = to appoint any one as something, 6... βασιλέα, ἄρχοντα, ἐπίτροπον. So Luke xii.
14; Acts vii. 10, 27, 35; Tit. i 5; Heb. vii. 28, ν, 1, viii. 3. Then of the most various
conditions or situations, eg. Plut. Phileb. 16 B, ob μὴν ἔστι καλλίων ὁδὸς οὐδ᾽ ἂν γένοιτο,
ἧς ἐγὼ ἐραστὴς εἰμὶ ἀεί, πολλάκις δέ με ἤδη διαφυγοῦσα ἔρημον καὶ ἄπορον κατέστησεν ;
Eurip. Androm. 636, κλαίοντά σε καταστήσει. So is Rom. v. 19 to be understood,
ὥσπερ yap διὰ τῆς παρακοῆς τοῦ ἑνὸς ἀνθρώπου ἁμαρτωλοὶ κατεστάθησαν οἱ πολλοί, οὕτως
καὶ διὰ τῆς ὑπακοῆς τοῦ ἑνὸς δίκαιοι κατασταθήσονται οἱ πολλοί, The choice of the
somewhat peculiar term instead of the more simple γύγνεσθαι, is not to be explained on
the supposition that the word in these connections means to present, to cause to appear,
—a, false supposition, since καθιστάναι, unlike συνιστάναι, denotes an actual appointment
or setting down in a definite place, whereas the reference to others has to be indicated by
the context or by the peculiarity of the situation, eg. Thuc. ii, 42, τὴν εὐλογίαν φανερὰν
σημείοις καθιστάναι; Soph. Ant. 653, ψευδῆ γ᾽ ἐμαυτὸν οὐ καταστήσω πόλει. Further,
such a supposition leaves unexplained phrases like Isocr. 211 OC, ἐπέπονον τὸν βίον καθι-
στάναι = to make one’s life miserable, as also the use of the passive as synonymous with
γίγνεσθαι, eg. Kurip. Androm. 385 sq., καὶ λαχοῦσά 7 ἀθλία καὶ μὴ λαχοῦσα δυστυχὴς
καθίσταμαν (which is not to be confounded with the present middle). Compare, too, the
corresponding use of the intransitive senses, 6... Soph. Oecd. Col. 356, φύλαξ δέ μου πιστὴ
κατέστης. ‘The choice of the expression in Rom, v. 19 rather arose, partly from its not
being simply the moral quality that is referred to, but, above all, the thence resulting
situation of those who are sinners (ef. ver. 18, which serves as foundation for ver. 19),
partly from regard to the influence exercised from another quarter, especially to the idea
of δικαίωσις, inasmuch as it is a μετάθεσις.----2 Pet. 1, 8, οὐκ ἀργοὺς οὐδὲ ἀκάρπους (ὑμᾶς)

Καθίστημι 812 ᾿Αποκατάστασις

καθίστησιν.---(11.) Intransitive, to exist as something, cf. above cited, Oed. Col. 356. The
present middle = to take a character or position, to come forward, to appear. So Jas. iii. 6,
iv. 4, ὃς ἂν οὖν βουληθῇ φίλος εἶναι τοῦ κόσμου, ἐχθρὸς τοῦ θεοῦ καθίσταται. To under-
stand this as present passive = γύγνεσθαι, increases the obscurity of the passage, and is
itself rendered awkward by the relation of this sentence (οὖν) to the previous one.

᾿Αποκαθίστημι, Acts i. 6, -άνω; Mark ix. 12, -crdw; cf. Winer, § 14. 1;=to
set again in a place, to bring back. (1.) ἀ. τί, to reinstate anything, 6.5. τοὺς νόμους, Dem.
xviii. 90, etc. So in N. T. Matt. xvii. 11, cf. Mark ix. 12, of Elias, ᾿Ηλίας μὲν ἔρχεται
καὶ ἀποκαταστήσει πάντα. It depends mainly on understanding rightly the object
πάντα, Which is rendered indistinct by its generality. The expression refers primarily
back to Mal. iii. 22 (iv. 4), ἀποκαταστήσει καρδίαν πατρὸς πρὸς υἱὸν κιτιλ. In what
breadth of meaning the passage must be taken, we learn from Luke i. 17, ef. ver. 16.
This consideration, alone, however, does not render it intelligible. Equally impossible is
it to explain the ἀποκαταστήσει πάντα in its biblical connection by means of Ecclus.
xlviii. 10, ἐπιστρέψαι καρδίαν πατρὸς πρὸς υἱὸν καὶ καταστῆσαι φυλὰς ᾿Ιακώβ, or by the
notions of the Talmud; ef. Lightfoot, Hor. Hebr. Matt. xvii. 11, “ Purificabit nothos eosque
restituet congregationt, Tr. Kiddusch. xxi. 1 ; Israeli reddet urnam Mannae, phialam sacri
οἷοί, phialam aquae, et sunt qui dicunt virgam Aaronis, Tanchum in Exod. i.” Rather do
the words of Elijah in 1 Kings xix. 10, 14, suggest the correct interpretation,—the inter-
pretation, too, which answers to the character of the sacred history,—namely, that the
passage treats of the restoration of the covenant that had been deserted by the people.
Thus is explained, also, the expansion of the prophecy in question, Luke i. 16,17, as well
as the connection with Moses in which Elias appears on the mount of transfiguration, cf.
Mal. iii. 24 (iv. 6). The context in Matthew and Mark thus also receives its due emphasis.
(IL) ἀποκαθ. τί τινι, to bring something back to somebody, to return. Heb. xiii. 19, ἵνα
τάχιον ἀποκατασταθῶ ὑμῖν ; cf. Polyb. iii. 98, ἐὰν ἐξαγαγὼν τοὺς ὁμήρους ἀποκαταστήσῃ
τοῖς γονεῦσι καὶ ταῖς πόλεσιν. With Acts i. 6, εἰ ἐν τῷ χρόνῳ τούτῳ ἀποκαθιστάνεις
τὴν βασιλείαν τῷ ᾿Ισραήλ, Raphel compares Polyb. ix. 80, καὶ τοὺς νόμους καὶ τὸ πάτριον
ὑμῖν ἀκοκατέστησε πολίτευμα. ΑΒ to the thing meant, compare, besides, the prophetical
passages, Mic. iv. 7, 8, v. 3, Amos ix. 11, especially Mark xi, 10, εὐλογημένη ἡ épyo-
μένη βασιλεία τοῦ πατρὸς ἡμῶν Δαυίδ, Matt. xxi. 43, ἀρθήσεται ἀφ᾽ ὑμῶν ἡ βασιλεία
τοῦ θεοῦ κιτιλ. (111) The passive = to be recovered, of sick persons, diseased members,
Matt. xii. 13 ; Mark iii. δ, viii. 25 ; Luke vi. 10.

᾿Αποκατάστασιες, ἡ, restitution of a thing to its former condition, rerum ex
turbis in priorem ordinem restitutio (Bengel). Polyb. iv. 23, ἕως ἂν ἐκ τοῦ γεγονότος κινή-
ματος εἰς τὴν ἀποκατάστασιν ἔλθῃ τὰ κατὰ τὴν médw.—Acts iii, 21, dv δεῖ οὐρανὸν μὲν
δέξασθαι ἄχρι χρόνων ἀποκαταστάσεως πάντων ὧν ἐλάλησεν ὁ θεὸς διὰ στόματος τῶν
ἁγίων ἀπ᾽ αἰῶνος αὐτοῦ προφητῶν. The relative ὧν cannot refer to πάντων, because, in
that case, the assimilated relative clause would be a limitation, instead of the addition, of

᾿Αποκατάστασις 813 Συνίστημι

a new attribute (ef. Kriiger, ὃ 51.10). It must therefore be taken as an attribute of
χρόνων ἀποκ., of which times, as object of ἐλάλησεν, cf. Col. iv. 3; 1 Cor. xiv. 2, 3; Heb.
ii. 3. (The masculine construing of πάντων does not correspond with the combinations
cited under ἀποκαθίστημι.) We then see that the contents and goal of the prophecy are
the same in ἀποκ. πάντ. as in παλυγγενεσία (which see), Matt. xix. 28; cf. Joseph. Antt.
xi. 3. 8, 9, where παλύγγ. is used interchangeably with dzox., Rev. xxi. 5; Rom. viii.
19 sqq. The promise of salvation, so long as it has existed (cf. ἀπ. αἰῶνος), has treated
of the doing away with the condition brought about by sin, and the restoration of the
paradisiacal state willed by God. Cf. Isa. xi, 3, 5, ete.

Συνίστη μι, secondary form συνιστάνω, 2 Cor. iii. 1, v. 12, x.12,18; Gal. ii. 18.—
(L) Transitive, to place together, to bring together, to produce, to arrange. (a.) With a thing
as object, to restore or represent, to produce or set forth, the latter with a certain emphasis
corresponding with the strictly complex act denoted by the word. In profane Greek, the
LXX., and Apocrypha, often also in the middle; in the N. Τ᾿, only in the present and
1st aorist active. The meaning becomes more defined according to the object whose
setting forth or production involves different kinds of procedure, and requires varied
complications, ¢.g. mpayywa—=to accomplish ; πόλεμον -- ο set on foot ; συμπόσιον -- ἰο pre-
pare; πόλιν =to found; πολιτείαν = to establish, and others. Philo and Josephus use it
of the creation of the world; Philo, de opif. Mund. 4, Θεὸς δὲ μεγαλόπολιν κτίζειν διανοη-
θεὶς ἐνενόησε πρότερον τοὺς τύπους αὐτῆς, ἐξ ὧν κόσμον νοητὸν συστησάμενος ἀποτελῇ τὸν
αἰσθητόν ; Joseph. Antt. xii, 2, 2, τὸν ἅπαντα συστησάμενον θεὸν καὶ οὗτοι καὶ ἡμεῖς σεβό-
μεθα -- ἰο create as an ordered and substantial whole. In mathematics =to describe or make.
Also =to prove, to lay before, to fix; in the middle=to stand fast ; οἵ, Polyb. iii, 108. 4,
διόπερ ἐπειρᾶτο συνιστάνειν ὅτε κιτιλ.; ν. 67. 9, οἱ 88... τἀναντία τούτων ἐπειρῶντο συνισ-
τάνειν ; Aristot. de Plant. i. 1, συνίσταται πότερον ἔχουσιν ἢ οὐχὶ τὰ φυτὰ ψυχήν; i. 2,
κἀντεῦθεν συνίσταται ἵνα τὸ φυτὸν ἔχῃ τι κρεῖττον παρὰ τὸ ζῷον. Also of actual proof,
Polyb. iv. 5. 6, ἐπὶ δὲ πᾶσι τούτοις συνίστανε τὴν ἐξακολουθήσουσαν εὔνοιαν σφίσι. See
under (Ὁ.) Rom. iii. 5, εἰ δὲ ἡ ἀδικία ἡμῶν θεοῦ δικαιοσύνην συνίστησιν ; ν. 8, συνίστησιν
δὲ τὴν ἑαυτοῦ ἀγάπην ὁ θεὸς εἰς ἡμᾶς ὅτι κιτλ. These are the only two places in the
N. T. in which it is joined with a thing as object. Still it is clear that the simple
meaning, to show, to represent, does not satisfy the context, which demands an import such
as is found elsewhere in the Pauline writings (in which alone the word occurs), and
indeed usually (b.) with personal object, either with two accusatives, Gal. ii. 18, παραβάτην
ἐμαυτὸν συνιστάνω; 2 Cor. vii. 11, συνεστήσατε ἑαυτοὺς ἁγνοὺς εἶναι ; cf. Phil. quis rer.
div, haer. 517, συνίστησιν αὐτὸν προφήτην ; Joseph. Antt. vii. 2. 1, συνιστων ἑαυτοὺς ὡς
εὔνους, where the second object has the emphasis; or the perfect with simple accusative =
to exhibit, to represent one rightly, to commend, to praise; so often in Xenophon, Plato,
Demosthenes, Plutarch ; Hesych. συνιστάνειν" ἐπαινεῖν ; Rom. xvi. 1, συνίστημι ὑμῖν Φοίβην ;
2 Cor, iii, 1, ἀρχόμεθα πάλιν ἑαυτοὺς συνιστάνειν; ἢ μὴ χρήξομεν ὥς τινες συστατικῶν

2}

Συνίστημι 514 Ὑποστασὶς

ἐπιστολῶν πρὸς ὑμᾶς ἢ ἐξ ὑμῶν; iv. 2, τῇ φανερώσει τῆς ἀληθείας συνιστάντες ἑαυτοὺς
πρὸς πᾶσαν συνείδησιν ἀνθρώπων ἐνώπιον τοῦ θεοῦ; ν. 12, vi. 4, συνιστάντες ἑαυτοὺς ὡς
θεοῦ διάκονοι; x. 12, 18, οὐ γὰρ ὁ ἑαυτὸν συνιστάνων, ἐκεῖνός ἐστιν δόκιμος, ἀλλὰ ὃν ὁ
κύριος συνίστησιν. In like manner the passive, 2 Cor: xii. 11.

(11) Intransitive, 2d aorist and perfect, in the N. T. only the perfect=to stand
together ; τινί, either with or against one, in a friendly or hostile sense, never, however, to
denote mere juxtaposition ; accordingly, in Luke xi, 32, καὶ τοὺς δύο ἄνδρας τοὺς συνεστῶτας
αὐτῷ, the choice of the word refers back to ver. 31. Then=to stand together, to subsist,
answering to the transitive to restore, to put down, to arrange. Thus ἐκ τινός, to consist
of something, Xen. Mem. iii. 6.14, ἡ πόλις ἐξ οἰκιῶν συνέστηκε, to have stability, eg.
Aristot. Eth. Eud. vii. 9, τὸ κοινὸν πᾶν διὰ τοῦ δικαίου συνέστηκεν (cf. συνεστηκός, synonym
with πεπηγός, Id. Meteor. iv. 5). So 2 Pet. iii. 5, γῆ ἐξ ὕδατος καὶ δι’ ὕδατος συνεστῶσα,
τῷ τοῦ θεοῦ λόγῳ (Gen. i. 2; 1 Pet. iii, 20); Col. i. 17, τὰ πάντα ἐν αὐτῷ συνέστηκεν ;
cf. Heb, i. 3, φέρων τὰ πάντα τῷ ῥήματι τῆς δυνάμεως αὐτοῦ.

Ἐπισύστασιες, %, not proved to exist in profane Greek till Sextus Empiricus
(the 2d century A.D.), which has probably occasioned the reading ἐπίστασις (cf. 2 Mace.
vi. 3) in both places in the LXX. On the other hand, in the LXX. and Josephus. —
Num. xxvi. 9, οὗτοί εἰσιν of ἐπισυνιστάντες ἐπὶ Μωυσῆν καὶ ᾿Ααρὼν ἐν τῇ συναγωγῇ
Κορὲ ἐν τῇ ἐπισυστάσει κυρίου ; xvi. 40, ὥσπερ Κορὲ καὶ ἡ ἐπισύστασις αὐτοῦ = insurrec-
tion, rebellion, from ἐπισυνίστημι, intransitive, and in a hostile sense, to stand together
against, to rebel, Num. xiv. 35, xxvi. 9; in a friendly sense, to stand by or together with,
to unite together, in Sext. Emp. ‘The substantive occurs only in a hostile sense, so also
in Josephus, C. Apion. i. 20, dv ἐκ τῆς αὐτῆς ἐπισυστάσεως ; Sext. Emp. adv. Eth. 127,
πλειόνων κακῶν ἐπισύστασιν. It has the same sense in Acts xxiv. 12, ἐπισύστασιν ὄχλου,
and will also have the same in 2 Cor. xi. 28, χωρὶς τῶν παρεκτὸς ἡ ἐπισύστασίς μου
(genitive of the object, as in Num. xxvi. 9), ἡ καθ᾽ ἡμέραν «.7.r..—conclusively in relation
to that which πολλάκις (ver. 26 sqq.) the apostle had to encounter, which presented itself
in opposition to him.

Ὑπόστασιες, ἡ, (1) transitively, setting under, laying the fowndation—(II.) In-
transitively, (a.) stay, support, foundation, substructure, Diod. Sic. i. 66, xiii. 82; ef. Ezek.
xliii. 11; (0.) figuratively, that which lies at the foundation of a matter, e.g. the subject on
which one writes, speaks, etc., the matter treated of (“ sujet”); Polyb. iv. 2.1, καλλίστην
ὑπόστασιν ὑπολαμβάνοντες εἶναι ταύτην (if this example of the usage, which is apparently
the only one adducible, ought not to be referred to the other, namely, design, project).
We have an analogous use in 2 Cor. ix. 4, μὴ πῶς... καταισχυνθῶμεν.... ἐν τῇ ὑποστάσει
ταύτῃ, and xi. 17, ἐν ταύτῃ τῇ ὑποστάσει τῆς καυχήσεως, which is explained after the
example of Theophyl., ὑπόστασιν τὴν ὑπόθεσιν, τὸ αὐτὸ τὸ πρῶγμα, ἤτοι τὴν οὐσίαν τῆς
καυχήσεως νόει. But it is not perceived why the apostle, without apparent reason,
those so striking an expression instead of the commoner πρᾶγμα, 2 Cor, vii. 11; 1 Thess,

Ὑπόστασις 315 Καθαρός

iv. 6 ; οἵ, αἰϑοὸ 2 Cor. ix. 3, ἐν τῷ μέρει τούτῳ, to which must be added, that if this meaning
is accepted for 2 Cor. ix. 4, the word would seem to be redundant, cf. 2 Cor. x. 8; on
the other hand, as in 2 Cor. xi. 17, the simple expression ἐν τῷ καυχᾶσθαι pe, cf. xii.
1, 6, or ἐν τῇ καυχήσει ταύτῃ, xi. 10, must have readily suggested itself. When we
attempt to substitute the correspondent καύχημα for ὑπόστασις τῆς καυχήσεως, the
unsuitableness of this explanation becomes plain at once. The expression in 2 Cor.
xi. 17 clearly denotes something special, something characterizing the kind and manner
of boasting; as also in ix. 4 (where τῆς καυχήσεως is a false reading) the word answers
to τὸ καύχημα ἡμῶν τὸ ὑπὲρ ὑμῶν ἐν τῷ μέρει τούτῳ. See under (d.) (¢.) The real nature
of a thing, in contrast to its appearance or outward show, e.g. Diog. Laert. Pyrrhon. ix. 91,
Enreirar δὲ οὐκ εἰ φαίνεται τοιαῦτα, ἀλλ᾽ εἰ καθ᾽ ὑπόστασιν οὕτως ἔχει; Artemidor.
Oneirocr. iii. 14, φαντασίαν μὲν ἔχειν πλούτου, ὑπόστασιν δὲ yy; Plut. Mor, 894 B (de
tride), τῶν μεταρσίων παθῶν τὰ μὲν καθ᾽ ὑπόστασιν γίνεται, οἷον ὄμβρος, χάλαξα: τὰ δὲ
κατ᾽ ἔμφασιν, ἰδίαν οὐκ ἔχοντα ὑπόστασιν; Aristot. de Mund. 4. In patristic Greek
opposed to σχῆμα, δόκησις, et al., vid. Suic. Thes. sv. So in Heb. i. 8, ἀπαύγασμα τῆς δόξης
καὶ χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ, where δόξα denotes the revealed glory, ὑπόστασις
the divine essence underlying the divine self-revelation. (d.) Answering to ὑφίστασθαι, to
undertake, take upon oneself, hold out, endure, offer resistance, e.g. opposed to φεύγειν ; Xen.
Cyrop. iv. 2. 31, ὑπόστασις denotes also courage, stedfastness; 6... Polyb. iv. 50. 10, of
δὲ “Ρόδιοι, θεωροῦντες τὴν τῶν Βυζαντίων ὑπόστασιν ; vi. 55. 2, ody’ οὕτω τὴν δύναμιν,
ὡς τὴν ὑπόστασιν αὐτοῦ καὶ τόλμαν καταπεπληγμένων ὑπεναντίων. Diod. Sic., Josephus,
see Wetstein on 2 Cor. ix. 4. Cf. ὑποστατικός, -ὥς = stedfast, Stob. Floril. i. 64, δεινῶν
ὑποστατικὰ ἕξις. Diod. Sic. xx. 78 opposed to δειλειάσας. Similarly the LXX. have trans-
lated ronin, Ps, xxxix. 8, and PA, in Ruth i. 12, Ezek. xix. 5, by ὑπόστασις, as elsewhere
by ὑπομονή (cf. Ps. xxxix. 8a); because the Greek word ἐλπίς lacked the psychological
definiteness of the Hebrew word ; see ἐλπίς. It must therefore, as a synonym of ἐλπίς, ὑπο-
povy, be translated by confidence, assurance, Heb. iii. 14, ἐάνπερ τὴν ἀρχὴν τῆς ὑποστάσεως
μέχρι τέλους βεβαίαν κατάσχωμεν, cf. ver. 6, ἐὰν τὴν παῤῥησίαν Kai τὸ καύχημα τῆς ἐλπίδος
κατάσχωμεν ; xi. 1, ἔστι δὲ πίστις ἐλπιζομένων ὑπόστασις ; cf. under ἔλεγχος. This mean-
ing, therefore, is appropriate also in 2 Cor. ix. 4, xi, 17.

K

Καθαρός, 4, ov, connected with the Latin castus and the German “ heiter” =
pure, clean, without stain, without spot, synonymous with ἀμίαντος; free from mixture,
synonymous with ἄκρατος --- clear ; cf. Xen. Cyrop. viii. 7. 20, ἄκρατος καὶ καθαρὸς ὁ νοῦς ;
Jas. i. 27, θρησκεία καθαρὰ καὶ dpiavros—(I.) In a physical sense, of vessels, clothes,
etc., Matt. xxiii, 36, xxvii. 59; Rev. xv. 6, xix. 8,14, xxi. 18, 21—(IL.) Transferred
to the sphere of morals, ¢.g. Pind. Pyth. v. 2, καθαρὰ ἀρετή; Plat. Rep. vi. 496 D, καθαρὸς
ἀδικίας τε καὶ ἀνοσίων ἔργων ; Crat. 403 E, ψυχὴ καθαρὰ πάντων τῶν περὶ τὸ σῶμα
κακῶν καὶ ἐπιθυμιῶν. In later Greek, ἀπό τινος instead of the simple genitive, eg. Dio

Καθαρός 316 Καθαίρω

Cass, xxxvii. 24, καθαρὰν ἀπὸ πάντων αὐτῶν ἡμέραν ἀκριβῶς τηρῆσαι. We meet more
frequently the phrase καθαραὶ χεῖρες in Herod., Aesch., Plut., etc. Plut. Pericl. 8, οὐ
μόνον τὰς χεῖρας δεῖ καθαρὰς ἔχειν τὸν στρατηγόν, ἀλλὰ καὶ τὰς ὄψεις ; cf. Job ix. 30,
xxii, 30; Xen. Cirop. viii. 7, ἔργα καθαρὰ καὶ ἔξω τῶν ἀδίκων ; cf. μίασμα, of a crime.
See under καθαρίζω. Καθαρός denotes both moral pureness and innocence; (a.) the former
in Matt. v. 8, of καθαροὶ τῇ καρδίᾳ; 1 Tim. i. 5, ἀγάπη ἐκ καθαρᾶς καρδίας (cf. 1 Pet.
i, 22, ἐκ καρδίας ἀλλήλους ἀγαπήσατε, where the Received text has ἐκ καρδ. καθαρᾶς) καὶ
συνειδήσεως ἀγαθῆς καὶ πίστεως avuToxpitov; 2 Tim. ii. 22, ἐπικαλεῖσθαι τὸν κύριον ἐκ
καθαρ. καρδ. Jas. i. 27, 5866 above. The phrase καθαρὸς τῇ καρδίᾳ, καθ. καρδία, answers
both to the Heb, 330 73, Ps. xxiv. 4 (Ps. xxiii, 1 -- εὐθὺς τῇ καρδίᾳ; Acts viii. 21, ἡ
καρδία σου οὐκ ἔστιν εὐθεῖα ἔναντι τοῦ θεοῦ, cf. Job ix. 30, xxii. 30; xxxiii. 9,
καθαρός [WW] clue οὐχ ἁμαρτών, ἄμεμπτός εἰμι, οὐ yap ἠνόμησα; viii. 6, εἰ καθαρὸς
εἶ καὶ ἀληθινός), and to 30. ἡπθ, Prov. xxii, 11 (ὅσιαι καρδίαι); "iM 3, Ps Π, 19. In the
N. T. passages and in most of the Ο. T., the meaning, which lies on the surface, is pure,
ἁπλότης, cf. Gen. viii. 21.—Then (ὖ.) = guiltless, Acts xx. 26, καθαρὸς ἐγὼ ἀπὸ τοῦ αἵματος,
and without such an addition in Acts xviii. 6. Also equivalent to purified, John xv. 3,
καθαροί ἐστε διὰ τὸν λόγον ὃν λελάληκα ὑμῖν ; cf. ver. 2, καθαίρει τὸ κλῆμα; xiii. 10, 6
λελουμένος ἐστὶν καθαρὸς dros; cf. the combination of καθαρίζειν with ἄφεσις, Heb. ix. 22.
The phrase καθαρὰ συνείδησις, 1 Tim. iii. 9, ἔχοντας τὸ μυστήριον τῆς πίστεως ἐν καθ.
συνειδ.; 2 Tim. i. 8, τῷ θεῷ λατρεύω ἐν καθ. o., cf. 1 Tim. 1. 15, μεμίανται αὐτῶν ὁ νοῦς
καὶ ἡ συνείδησις, opposed to πάντα καθαρὰ τοῖς καθαροῖς, denotes a conscience troubled with
no guilt, as well as a conscience freed from guilt; οἵ, with 2 Tim. i. 3, Heb. ix. 14, τὸ
αἷμα τοῦ Χριστοῦ καθαριεῖ τὴν cvved. ὑμῶν ἀπὸ νεκρῶν ἔργων εἰς τὸ λατρεύειν θεῷ ζῶντι.
It is finally to be remarked that καθ. is applied (6) to so-called Levitical, ritual, or theocratic
cleanness (see καθαρίξειν), as opposed to κοινός or ἀκάθαρτος ; cf. Heb. ix. 13, dylater τοὺς
κεκοινωμένους πρὸς τὴν τῆς σαρκὸς καθαρότητα ; Acts x. 15, xi. 19; Rom. xiv. 20, πάντα
μὲν καθαρά; cf. ver. 14, οὐδὲν κοινὸν δι’ αὐτοῦ εἰ μὴ τῷ λογιζομένῳ τι κοινὸν εἶναι, ἐκείνῳ
κοινόν. Κοινόν is common in the sense of wnelean, i.e. connected with sin, inasmuch as
that in which the whole world shares cannot be admitted into the sphere of the fellowship
of God until it is taken out of connection with the world (cf. ἁγιάζειν πρὸς καθαρότητα),
until in some way or other, by washing, etc. or prayer (on Rom. xiv. 14, Tit. i. 15, ef.
1 Tim. iv. 4, 5), really or symbolically, that is removed, which indicates a connection
with the world estranged from fellowship with God; Mark vii. 2, κοιναῖς χερσὶν τοῦτ᾽
ἔστιν ἀνίπτοις ; Matt. xxiii. 26; Luke xi. 41. See under xabapifew.

Ka@aipa, fut. -αρῶ, to cleanse, to purify; John xv. 2, καθαίρει τὸ κλῆμα ἵνα
καρπὸν πλείονα φέρῃ = κλᾶν, later κλαδᾶν, Kradevew ; cf. Phil. de Somn. ii. 667, ed. Mang,
καθάπερ τοῖς δένδρεσιν ἐπιφύονται βλάσται περισσαί, μεγάλαι τῶν γνησίων λῶβαι, ds
καθαίρουσι καὶ ἀποτέμνουσι προνοίᾳ τῶν ἀναγκαίων οἱ γεωργοῦντες" οὕτω τῷ ἀληθεῖ καὶ
ἀτύφῳ βίῳ παρανέβλαψεν ὁ κατεψευσμένος καὶ τετυφωμένος, οὗ μέχρι ταύτης τῆς ἡμέρας

—— “ . .““....

Καθαίρω 517 Καθαρίζω

οὐδεὶς εὕρηται γεωργὸς, ὃς τὴν βλαβερὰν ἐπίφυσιν αὐταῖς ῥίζαις ἀπέκοψε. Plat. Hut. iii. A,
ἡμᾶς ἐκκαθαίρει τοὺς τῶν νέων τὰς βλάστας διαφθείροντας. On the use of the word in ἃ reli-
gious sense = dustrare, expiare, Heb. x. 2, διὰ τὸ μηδεμίαν ἔχειν συνείδησιν ἁμαρτιῶν τοὺς λατ-
ρεύοντας ἅπαξ κεκαθαρμένους (D E K, κεκαθαρισμένους, Lachm. κεκαθερισμ). See καθαρίξω.

Kadapifa, καθαριῶ, ἐκαθάρισα, ἐκαθαρίσθην = καθαίρω, only in biblical and (though
rarely) in ecclesiastical Greek = to cleanse, to free from dirt or wncleanness ; Matt. xxiii.
25; Luke xi. 39; Mark vii. 19. Used of Levitical or ritual cleansing in opposition to
κοινοῦν, cf. Acts x. 15, xi- 9, ἃ ὁ θεὸς ἐκαθάρισε, od μὴ Kolvov, See under καθαρός.
Used of the removal or healing of leprosy, which excluded the person affected from the
community of the people of God because he was ἀκάθαρτος ; cf. the remarks of Biihr,
Mos, Cult. ii. 460, who, in view of Num. xii. 12, 2 Kings v. 7, aptly designates leprosy
living death ; so Matt. viii. 2, 3, x. 8, xi. 5; Mark i. 40, 41,42; Luke iv. 27, v. 12, 13,
vii. 22, xvii. 14=790; Lev. xiii. 13, etc. Against the explanation formerly in vogue
of Matt. viii. 2, 3=to declare clean, it is aptly remarked by Kypke, Observv. Ser., “ sic
Christo aliquid tribueretur, quod ipse tamen, sec. v. 4, a sacerdotibus fiert debere jussit.” In
a moral sense, 2 Cor. vii. 1, καθαρίσωμεν ἑαυτοὺς ἀπὸ παντὸς μολυσμοῦ x.7.r.; Jas. iv. 8,
καθαρίσατε χεῖρας, ἁμάρτωλοι, καὶ ἁγνίσατε καρδίας ; cf. Prov, xx. 8.

Transferred to the religious sphere, it is used by the LXX. and in the N. T. like
καθαίρειν in profane Greek = to purify by propitiating, expiare, lustrare. So, in particular,
Herod., Xen., Thucyd. Herod. i. 43,6 καθαρθεὶς τὸν φόνον ; 44, τὸν αὐτὸς φόνου ἐκάθηρε;
35, ἀπικνέεται ἐς τὰς Σάρδις ἀνὴρ συμφορῇ ἐχόμενος καὶ οὐ καθαρὸς χεῖρας... παρελθὼν
δὲ οὗτος ἐς τὰ Κροίσου οἰκία κατὰ νόμους τοὺς ἐπιχωρίους καθαρσίου ἐδέετο κυρῆσαι.
Κροῖσος δέ μιν ἐκάθηρε. ἔστι δὲ παραπλησίη ἡ κάθαρσις τοῖσι Λυδοῖσι καὶ τοῖσι “Ελλησι.
Xen. Anab. ν. 7.35, ἔδοξε καὶ καθᾶραι τὸ στράτευμα, καὶ ἐγένετο καθαρμός ; Thue. iii. 104;
Plat. Legg. ix. 868 A, the middle opposed to τὸ βλάβος, τὴν βλάβην ἐκτίνειν ; Phaedr. 113 D,
καθαιρόμενοι τῶν τε ἀδικημάτων διδόντες δίκας ; cf. Legg. 872 E, τοῦ γὰρ κοινοῦ μιανθέντος
αἵματος οὐκ εἶναι κάθαρσιν ἄλλην, οὐδὲ ἔκπλυτον ἐθέλειν γίγνεσθαι τὸ μιανθέν, πρὶν φόνον
φόνῳ ὁμοίῳ ὅμοιον ἡ δράσασα ψυχὴ τίσῃ καὶ πάσης τῆς ξυγγενείας τὸν θυμὸν ἀφιλασαμένη
κοιμίσῃ. Cf. Niigelsbach, Nachhomer. Theol. p. 536, “‘IXacpos requires κάθαρσις as its
supplement, the washing away of the μίασμα of guilt cleaving to the sinner.” — This
usage enables us to explain why the LXX. render not only 750, but in Ex. xxix. 37,
xxx. 10, 182 also, by xa@apifew, as ΕΞ in Ex, xxix. 36, xxx. 10 -- καθαρισμός. 00,
indeed, is mostly applied to Levitical purifications; but it is also used of the purification
from sin effected by means of propitiation. It occurs conjoined with 183 in Lev, xvi. 30,
ἐξιλάσεται περὶ ὑμῶν, καθαρίσαι ὑμᾶς ἀπὸ πασῶν τῶν ἁμαρτιῶν ὑμῶν ἔναντι κυρίου καὶ
καθαρισθήσεσθε; cf. vv, 82--84. Further, cf. xvi. 19,20, ῥανεῖ ἐπὶ τὸ θυσιαστήριον ἀπὸ τοῦ
αἵματος... καὶ καθαριεῖ αὐτὸ καὶ ἁγιάσει αὐτὸ ἀπὸ τῶν ἀκαθαρσιῶν τῶν υἱῶν ᾿Ισραήλ,
καὶ συντελέσαι ἐξιλασκόμενος τὸ ἅγιον κιτιλ. Further, Num. viii. 21, in the account of
the consecration of the Levites, where the purification was not merely ritual, cf. viii. 7,

Καθαρίζω 318 Καθαρίζω

12, 21, where ver. 21, ἐξιλάσατο περὶ αὐτῶν ἀφαγνίσασθαι αὐτούς . Ps, li. 4,9; Jer.
xxxiii, 8. In general, we must abide by the position that the idea of a seriously-meant
purification from sin lies at the basis of 1m», even where it is used of Levitical purifica-
tions (cf. the sin-offerings in the laws relating to purification), even though the impurity
is to be regarded less as the result of misconduct than as the suffering of what community
of nature infected with sin brings in connection with such processes as generation, birth,
death, ete. The not quite rightly so-called Levitical, or better, theocratic uncleanness, is
the consequence rather of the bearing than of the committal of sin. For this reason the
purification connected with propitiation does not materially differ from that which was
prescribed for Levitical impurity. One might say, on the one hand, it is the personal
appropriation of propitiation; on the other, where there was no personal guilt requiring
propitiation, it was deliverance from the suffering of sin. Ka@apifew accordingly holds a
middle position between ἱλάσκεσθαι and ἁγιάξειν ; see the passages quoted, as also Ex. xxix.
37, καθαριεῖς τὸ θυσιαστήριον καὶ ἁγιάσεις αὐτὸ καὶ ἔσται τὸ θυσιαστήριον ἅγιον τοῦ ἁγίου ;
Ley. viii. 15, ἐκαθάρισεν τὸ θυσιαστήριον καὶ ἡγίασεν αὐτὸ τοῦ ἐξιλάσασθαι ἐπ᾽ αὐτοῦ,
where καθ. --- ΘΠ, So also in the N. T., especially in the Epistle to the Hebrews, which,
above all other N. T. books, is closely related to the O. T., and shows the influence of the
Greek literature. There the word καθαρίξειν holds the same position as a term. techn. that
is held by δικαιοῦν in Paul’s writings, with the difference that what in δικαιοῦν (also
holding a midway position between ἱλάσκεσθαι and ἁγιάζειν) appears as a judicial
act, in καθαρίξειν is represented as an effect produced in the object itself; δικαιοῦν,
on the contrary, refers to an effect produced on the relation of the object to God.
This corresponds with the point of view from which the Epistle to the Hebrews speaks
of the law; see νόμος. In the Epistle to the Hebrews xa@apitew has various objects.
(1) The person and the conscience, Heb. ix. 14, τὸ αἷμα τοῦ Χριστοῦ καθαριεῖ τὴν συνεί-
Snow ἡμῶν ἀπὸ νεκρῶν ἔργων εἰς τὸ λατρεύειν θεῷ ζῶντι; cf. x. 2, διὰ τὸ μηδεμίαν ἔχειν
συνείδησιν ἁμαρτιῶν τοὺς λατρεύοντας ἅπαξ κεκαθαρισμένους. According to this, purifica-
tion is the removal of our consciousness of guilt by the appropriation of the atoning
sacrifice of Christ (vid. αἷμα). (2) With impersonal objects, such as the sanctuary and
its vessels, Heb. ix. 22, ἐν αἵματι πάντα καθαρίξεται, καὶ χωρὶς αἱματεκχυσίας οὐ γίνεται
ἄφεσις ; ver. 28, ἀνάγκη οὖν τὰ ὑποδείγματα τῶν ἐν τοῖς οὐρανοῖς τούτοις καθαρίζεσθαι,
αὐτὰ δὲ τὰ ἐπουράνια κρείττοσιν θυσίαις παρὰ ταύτας. According to this, purification is
a removal of our sins out of the consciousness of God (cf. x. 17; Lev. xvi. 16) as the
condition of ἄφεσις, and therewith of the purification of the conscience. Καθαρίξειν,
therefore, in itself is equivalent to ἀφαιρεῖν ἁμαρτίας, Heb. x. 4; περιελεῖν ἁμαρτίας,
x. 11; it puts it, however, that our guilt is removed both from God’s consciousness and
also from our own by virtue of the appropriation or acceptance of the atoning sacrifice.
The sanctuary for purification, as the place of divine intercourse with men, is made
impure by the intervention of sin, Lev. xvi. 16. Hence the purification thereof may be
explained as the removal of our sin from the consciousness of God, ef. Jer. xxxi. 84.

Καθαρίζω 819 Κάθαρμα

2

In the remaining passages of the N. T., καθαρίζειν, likewise synonymous with ἀφαιρεῖν
ἁμαρτίας, is conjoined with ἁγιάξειν, but without the dogmatic precision of the Epistle
to the Hebrews. Eph. v. 26, iva αὐτὴν ἁγιάσῃ καθαρίσας τῷ λούτρῳ τοῦ ὕδατος K.T.r.;
Tit. ii, 14, ἵνα λυτρώσηται ἡμᾶς ἀπὸ πάσης ἀνομίας καὶ καθαρίσῃ ἑαυτῷ λαὸν περιούσιον.
In closer approximation to the usage of the Epistle to the Hebrews, is 1 John i. 7, τὸ
αἷμα ᾿Ιησοῦ καθαρίζει ἡμᾶς ἀπὸ πάσης ἁμαρτίας, the result of the atoning sacrifice ;
1 John i. 9, ἵνα ἀφῇ ἡμῖν τὰς ἁμαρτίας καὶ καθαρίσῃ ἡμᾶς ἀπὸ πάσης ἀδικίας, where the
explanation of E. Haupt, that the former refers to the actus forensis, and καθ. ἀπὸ x.7.r.
to the renewal of the man by virtue of the indwelling δικαιοσύνη, contradicts alike the
conception of δικαιοσύνη and the conception of ἀδικία, which describes the nature of the
ἁμαρτίας and the condition of the subject brought about by them, apart from the fact
that it is an error to confound the conception of purifying with that of renewal, cf. 1 John
iii. 3-9. Worthy of note is, further, Acts xv. 9, οὐδὲν διέκρινεν μεταξὺ ἡμῶν τε καὶ αὐτῶν,
τῇ πίστει καθαρίσας τὰς καρδίας αὐτῶν, where the expression is defined by what is related
in Acts x. 15, 34, xi. 2 ff.

Καθαριεσμός, 6, purification, for which in profane Greek is used καθαρμός =
purification, process of purification, sacrifice of purification, Plat., Plut. LXX.= 7100, Lev.
xiv. 32, xv. 13; 1 Chron. xxiii. 28 ; 089, Ex. xxix. 36, xxx. 10. Of the purification
of women (Aristot. h. a. vii. 10), Luke ii. 22. Of ritual purification, in Mark i. 44; Luke
v. 14; John ii. 6. The baptism both of John and Jesus is designated καθαρισμός in
John iii. 25, by which the connection between it and the ritual process of purification
(cf. Ezek. xxxvi. 25) and its combination with propitiation (vid. καθαρίξειν), is made
evident ; hence βάπτισμα μετανοίας els ἄφεσιν ἁμαρτιῶν, Luke iii. 3; Mark i. 4; Acts
ii. 38. Heb. i. 3, καθαρισμὸν ποιησάμενος τῶν ἁμαρτιῶν ἡμῶν, denotes the objective
removal of our sins, cf. Heb. ix. 22,23; Plat. Rep. ii. 364 E, καθαρμοὶ ἀδικημάτων.
Job vii. 21, ANN V2~T = ποιεῖν καθαρισμὸν τῆς ἁμαρτίας. In 2 Pet. i. 9, λήθην λαβὼν
τοῦ καθαρισμοῦ τῶν πάλαι αὐτοῦ duapTnydtwy,on the contrary, it denotes the purification
accomplished in the subject, the propitiation appropriated by the subject; see καθαρίξω.

Καθαρότης, ἡ, purity, freedom from the μίασμα of guilt. Heb. ix. 13, τοὺς
κεκοινωμένους ἁγιάζει πρὸς τὴν τῆς σαρκὸς καθαρότητα. See under κοινόω, σάρξ.

Κάθαρμα, τό, the defilement swept away by cleansing. Employed in connection
with the process of purification, it denotes the sacrificial victim laden with guilt, and
therefore defiled. Figuratively, offscouring of mankind, Luc. dial. mort. ii. 1, ἐξονειδίζει
ἀνδράποδα καὶ καθάρματα ἡμᾶς ἀποκαλῶν. In 1 Cor. iv. 13, according to Cod. B, ὥσπερει
καθάρματα τοῦ κόσμου ἐγενήθημεν, where ὡς περικαθάρματα is generally read. Josephus,
Bell. Jud. iv. 4. 8, τὰ ἀθύρματα καὶ καθάρματα τῆς χώρας ὅλης... λεληθότως παρεισ-
ἐῤῥευσαν εἰς τὴν ἱερὰν πόλιν" λῃσταὶ δι’ ὑπερβολὴν ἀσεβημάτων μιαίνοντες καὶ τὸ
ἀβέβηλον ἔδαφος, ods ὁρᾶν νῦν ἐμμεθυσκομένους τοῖς ἁγίοις K.T.r.

Περικάθαρμα 320 ᾿Ακαθαρσία

Περικάθαρμα, τό, offscouring, refuse. Not used in profaneGreek. In the LXX.
Prov. xxi. 18, περικάθαρμα δικαίου ἄνομος, Hebrew 122. Anon. Cat. in Psalm. i. 600. 32.
(Steph. Z'hes.), περικ. ἑαυτοὺς ἀποκαλοῦντες καὶ πάντων ἐσχάτους. 1 Cor. iv. 13, see
κάθαρμα. Synonymous with περίψημα, what is swept away by wiping.

᾿Ακάθαρτος, ov, (L) Strictly unpurified; thus only still as equivalent to
unatoned (vid. καθαίρω, καθαρίξω), eg. Plat. Legg. ix. 868 A, ὅστις ἂν ἀκάθαρτος ὧν
τὰ ἄλλα ἱερὰ μιαίνῃ; 854 B, ἐκ παλαιῶν καὶ ἀκαθάρτων ἀδικημάτων. With this
is connected the use of the word in 2 Cor. vi. 17, ἀκαθάρτου μὴ ἅπτεσθε (cf. vii. 1,
καθαρίσωμεν ἑαυτοὺς ἀπὸ παντὸς μολυσμοῦ σαρκὸς Kal πνεύματος, ἐπιτελοῦντες ἁγιω-
σύνην), and 1 Cor. vii. 14, ἐπεὶ ἄρα τὰ τέκνα ὑμῶν ἀκάθαρτά ἐστιν, νῦν δὲ ἅγιά ἐστιν,
of Levitical, or, as we ought certainly here to say, theocratic impurity, Acts x. 4, 28,
xi. 8; Rev. xviii. 2. On 2 Cor. vi. 17, cf. the fundamental passage Isa. lii.11. Κοινός,
and with it ἀκάθαρτος, is that which does not belong to the sphere of the fellowship of

God ; see under καθαρός, hence the antithesis ὥγιος. On the relation of impurity to.

sin, vid. καθαρίζω. Then (II.)=impure, usually transferred to the moral sphere. Plat.
Legg. iv. 716 E, ἀκάθαρτος yap τὴν ψυχὴν ὅ ye κακός, καθαρὸς δὲ ὁ ἐνάντιος. Cf. Tim. 92,
τὴν ψυχὴν ὑπὸ πλημμελείας πάσης ἀκαθάρτως ἐχόντων. Demosthenes, Lucian, Plutarch
= libidine impurus ; Cicero, animus impurus = vicious, infamous ; Sallust, Cat. 15, Suidas,
ἀκάθαρτος" ἁμαρτητικός, inclined to sin. It would appear that we must take it in this
general sense in the combination πνεῦμα ἀκάθαρτον, cf. Rev. xvi. 13, 14 ; Mark iii. 30, 22.
So Matt. x. 1, xii, 43 ; Mark i. 23, 26, 27, iii. 11, 30, v. 2, 8, 13, vi. 7, vii. 25, ix. 25;

Luke iv. 36, vi. 18, viii. 29, ix. 42, xi. 24; Acts v. 16, viii. 7; Rev. xviii, 2, Parallel.

with δαιμόνιον, cf. Mark vii. 25, 26; Rev. xvi. 13, 14, e¢ al. Luke iv. 33, πνεῦμα
δάιμονίου ἀκαθάρτου. To adduce here Josephus’ idea (vid. under δαίμων) for the explana-
tion of this expression and of the thing, is both unnecessary and inappropriate.

(III) The word is used more specially in Eph. v. 5, πᾶς πόρνος ἢ ἀκάθαρτος ἢ
πλεονέκτης ; cf. ἀκαθαρσία, Col. iii. 5; Eph. iv. 19, ete. It is more comprehensive than
πόρνος, licentious = libidinosus, lustful. Cf, Plut. Oth. 2, ἀνόσιοι καὶ ἄῤῥητοι ἐν γυναιξὶ
πόρναις καὶ ἀκαθάρτοις ἐγκυλινδήσεις.

᾿Ακαθαρσία, ἡ, uncleanness.—(I.) In the ritual sense, in Matt. xxiii. 27, of
whited sepulchres, ἔσωθεν γέμουσιν ὀστέων νεκρῶν καὶ πάσης ἀκαθαρσίας, cf. Num.
xix. 16,—(II.) In an ethical sense, (α.) in general = impurity, as opposed to ἁγιασμός,
1 Thess. ii, 3, ἡ παράκλησις ἡμῶν οὐκ ἐκ πλάνης οὐδὲ ἐξ ἀκαθαρσίας, οὔτε ἐν δόλῳ ;
Rom. vi. 19, παρεστήσατε τὰ μέλη ὑμῶν δοῦλα τῇ ἀκαθαρσίᾳ. The same contrast is in
1 Thess. iv. 7, where it denotes more specially (6.) lasciviousness, unchastity. So also
wherever it is conjoined with πορνεία (whoredom); aaédyeva (dissoluteness.) ᾿Ακαθαρσία
is the genus of which πορνεία is a species; Eph. v. 3, πορνεία δὲ καὶ ἀκαθαρσία πᾶσα ;
iv. 19, ἑαυτοὺς παρέδωκαν τῇ acedyeig εἰς ἐργασίαν ἀκαθαρσίας πάσης. 2 Cor. xii, 21;
Gal v.19; Col. 11, 5; Rom, i, 24.

᾿Ακαθάρτης S21. Καινός

᾿Α καθ ἀρ τὴ ς, ἡ, uncleanness, rare, perhaps only in the Received text, Rev. xvii 4,
ποτήριον... γέμον... ἀκαθάρτητος πορνείας αὐτῆς. Tisch. τὰ ἀκάθαρτα τῆς κτλ.

Καινός, ἡ, ov, new, and that, too, in opposition to what has already existed, is
known, has been used and consumed; καινός therefore looks backwards, whereas its
synonym véos looks forwards = young, fresh; καινός = not yet having been; νέος = not
having long been. The former answers to the Latin novus, the latter to the Latin recens.
Tittmann, Synon. N. T. 59, “ Est enim καινόν quod succedit in locum rei, quae antea adfuit,
quod nondum usu tritum est, novwm ; νέος autem est, quod non diu ortwm est, recens.” Cf.
Déderlein, Lat. Syn. iv. 95, according to whom Manutius on Cic. Famm. xi. 21 thus
rightly describes the distinction, “ Novwm est non quod nuper, sed quod nune primum
habemus ; recens vero non quod nune primum, sed quod nuper. Et novum ad rem, recens
ad tempus refertur. Propterea ut simul utrumque significetur, conjunguntur, ut in Cie. Flac.
6, Lege hae recenti ac nova.” For its relation to νέος, cf. in the N. T. Matt. ix. 17, οἶνον
νέον εἰς ἀσκοὺς καινοὺς βάλλειν ; Luke v. 38, Matt. xxvi. 29, on the contrary, γέννημα
τῆς ἀμπέλου πίνω μεθ᾽ ὑμῶν καινόν (cf. Rev. xix. 9); Mark xiv. 25. Ps, ciii. 5, dva-
καινισθήσεται ὡς ἀετοῦ ἡ νεότης cov. For the force of καινός, cf. in classical Greek, Xen.
Cyrop. iii. 1. 30, καινῆς ἀρχομένης ἀρχῆς, ἢ τῆς εἰωθυίας καταμενούσης ; Mem. iv. 4. 6,
πειρῶμαι καινόν τι λέγειν ἀεί, opposed to περὶ τῶν αὐτῶν τὰ αὐτὰ λέγειν (... ἃ ἐγὼ πάλαι
πότε σου ἤκουσα) ; Plat. Rep. iii. 405 D, καινὰ ταῦτα καὶ ἄτοπα νοσημάτων ὀνόματα.
From the N. T. ef. Mark ii. 21, τὸ πλήρωμα τὸ καινόν, in contrast with ἱμάτιον παλαιόν
answering to ἐπίβλημα ῥάκους ayvddov; Luke v. 36. Also cf. Matt. xxvii. 60, καινὸν
μνημεῖον, with John xix. 41, ἐν ᾧ οὐδέπω οὐδεὶς ἐτέθη ; Heb. viii. 13, ἐν τῷ λέγειν Καινὴν —
πεπαλαίωκεν τὴν πρώτην. The same antithesis to πρῶτος occurs in Rev. xxi. 1; Isa.
xliii. 18, 19—1 John ii. 7, οὐκ ἐντολὴν καινὴν γράφω ὑμῖν, ἀλλ᾽ ἐντολὴν παλαιὰν, ἣν
εἴχετε ἀπ᾿ ἀρχῆς; ver. 8; 2 John 5; John xiii. 34. Thus καινός denotes what is new,
inasmuch as it has not previously existed, or as, in contrast with what has previously
existed, it takes the place thereof; and, indeed, primarily, (I.) with predominant reference
to time. It is so used in the passages quoted, and in Matt. xiii. 52, καινὰ καὶ παλαιά.
From the relation of the new to what preceded there results, (11.) in particular, a gualita-
tive difference,—the difference of the new, as the better, from the old, as the worse, as that
which is spoiled, etc. which is supplanted by the new. The καινόν corresponds also to
the ἕτερον, to the qualitatively different, whereas νέον may stand side by side with the
ἄλλο, the numerically different, because it does not express opposition to what already
exists (though it does not of itself denote the numerically new.) Cf. Plat. Apol. 24 0,
ἕτερα δαιμόνια καινά ; Xen. Cyrop.i. 6. 38, οἱ μουσικοὶ οὐχ οἷς ἂν μάθωσι, τούτοις μόνον
χρῶνται, ἀλλὰ καὶ ἄλλα νέα πειρῶνται ποιεῖν. --- ἐν τοῖς μουσικοῖς τὰ νέα καὶ ἄνθηρα
εὐδοκιμεῖ, From the N. T. cf. καινὴ διδαχή, Mark i. 27, Acts xvii. 19, with ἕτερον εὐαγγέ-
Mov ὃ οὐκ ἔστιν ἄλλο, Gal. i. ὁ, 7. According to this, one might have expected in Acts
xvii. 21, ἢ λέγειν ἢ ἀκούειν τι καινότερον, rather νεώτερον, just as Demosthenes, in

28

Καινός 892 Καινιζω

Phil. 1, says of the Athenians, οὐδὲν ποιοῦντες ἐνθάδε καθήμεθα, μέλλοντες ἀεί, καὶ ψηφι-
ξόμενοι καὶ πυνθανόμενοι κατὰ τὴν ἀγοράν, εἴ τι λέγεται νεώτερον. This gives greater
prominence to the love of mere change; whereas the other, and, in profane writers, far
more common expression, directs attention at the same time to what is attractive in such
change, namely, the novelty. Of. Thue. iii. 38. 4, wera καινότητος μὲν λόγου ἀπατᾶσθαι
ἄριστοι. (It is that blasé state, in which men need ever fresh impressions and sensations,
without being able to be permanently affected. Theophr. Char. Εἰ. 9, characterizes by
this term the λογοποιία, and Plut. Mor. 519 A, the πολυπραγμοσύνη, of the Athenians.)

Inasmuch, now, as καινός distinguishes that which takes the place of what had pre-
viously existed (or is altogether new), as an ἕτερον, as something qualitatively different,
it is specially fitted to characterize the blessings contained or expected in the final revela-
tion of redemption, eg. καινοὶ οὐρανοὶ καὶ γῇ καινή, Isa. lxv. 17; Rev. xxi. 1; 2 Pet.
iii. 13, ἐν οἷς δικαιοσύνη κατοικεῖ.----ΚΚαινὴ ᾿Ιερουσαλήμ, Rev. iii. 12, xxi. 2. Ὄνομα
καινόν, Rev. ii. 17, cf. Isa. xxvi. 2, 4, lxv. 15; Rev. iii. 12, cf. xix. 12. (8) καινή,
Rey. v. 9, xiv. 8. “The word new is a thoroughly apocalyptic word,—new name, new
song, new heavens, new earth, new Jerusalem, everything new,” Bengel on Rev. ii. 17.)
Rev. xxi, 5, καινὰ ποιῶ πάντα. This is true of the blessings of redemption, still future, yet
within the N. T. time of grace. Through the presence of the redemption given in Christ,
the economy of salvation is also new, καινὴ διαθήκη, Matt. xxvi. 28 ; Mark xiv. 24; Luke
xxii, 20; 1 Cor. xi, 25; 2 Cor. iii. 6; Heb. viii. 8, 13, ix. 15; cf. Jer. xxxi. 31, 03
mvt, in qualitative contrast with the old, ef. Heb. viii. 13; 2 Cor. iii. 6, ἱκάνωσεν ἡμᾶς
διακόνους καινῆς διαθήκης, οὐ γράμματος ἀλλὰ πνεύματος ; hence κρείττων διαθήκη, Heb.
viii. 6, 7, vii. 22; οὗ vii. 19, οὐδὲν γὰρ ἐτελείωσεν ὁ νόμος ; ver. 18 (Heb. xii. 24, dia.
νέα). The effect of salvation is termed a καινὴ κτίσις, Gal. vi. 15; 2 Cor. v. 17, εἴ τις
ἐν Χριστῷ, καινὴ κτίσις" τὰ ἀρχαῖα παρῆλθεν, ἰδοὺ γέγονεν καινὰ τὰ πάντα. Also καινὸς
ἄνθρωπος, Eph. ii. 15, iv. 24, see ἄνθρωπος. Cf. Col. iii. 10, τὸν νέον ἄνθρωπον τὸν ἀνα-
καινούμενον. In all these connections the design is to exclude that which was specially
characteristic of the past, to wit, the connection with sin and its consequences, which
rendered all hitherto unsatisfactory and unendurable. (Ign. ad Eph. 20, ὁ καινὸς ἄνθρω-
πος ᾿Ιησοῦς Χριστός.)

Καινότης, newness, often in Plutarch, with the subordinate idea of the wnusual,
ef. Ign. ad Eph. 19. In biblical Greek only in Rom. vi. 4, vii. 6, where prominence is
given to the qualitative difference between the blessings of the N. T. salvation and the
previous state of things; vid. xawos. Rom. vi. 4, ἐν καινότητι ζωῆς wepymareiv; vii. 6,
δουλεύειν ἐν καινότητι πνεύματος καὶ οὐ παλαιότητι γράμματος.

Καινίξω, to make or do something afresh or something new; repeatedly in Soph.
and Aeschylus. In the LXX. 1 Macc. x. 10, τὴν πόλιν; 158. Ixi, 4, πόλεις ἐρήμους ;
2 Mace. iv. 11, τὰς μὲν νομίμους καταλύων πολιτείας, παρανόμους ἐθισμοὺς ἐκαίνιξεν ;

Kawito 823 ᾿Ανακαινόω

' Eur. Zro. 889. With subordinate moral Fi in Wisd. vii. 27, ἡ copia... τὰ πάντα
καινίζει. Hence—

᾿Ανακαιενέξω, to renew, to give a new beginning to what already exists, to re-esta~
blish, eg. ἔχθραν, πόλεμον, νόμους; 1 Mace. vi. 9, λύπην. In the LXX.=whn, Piel and
Hithpael, Ps. ciii. 5, ἀνακαινισθήσεται ὡς ἀετοῦ ἡ νεότης σου; civ. 30, καὶ κτισθήσονται,
καὶ ἀνακαινιεῖς τὸ πρόσωπον τῆς γῆς. In a moral sense with personal object, only in
Heb. vi. 6, τοὺς ἅπαξ φωτισθέντας wt. ... πάλιν ἀνακαινίζειν εἰς μετάνοιαν, where it
must be viewed as a synonym with ἐπιστρέφειν ; cf. Lam. v. 21, ἐπίστρεψον ἡμᾶς κύριε
πρὸς σέ, καὶ ἐπιστραφησόμεθα" καὶ ἀνακαίνισον ἡμέρας ἡμῶν καθὼς ἔμπροσθεν. As
Delitzsch remarks on the passage, it appears as the active of ἀνακαινοῦσθαι, 2 Cor. iv. 16,
Col. iii. 10 ; but it does not therefore refer to the action of the teacher and pastor, but to
divine action; cf. the foregoing participles and vv. 7, 8.

’Eyxatvifa, besides in the LXX. and N. T., only in Poll. Onom. i. 11, ἄγαλμα
ἐγκαινίσαι τῷ θεῷ (about 180 a.D.). As used in the LXX., it corresponds (1.) to WN, to
renew, 1 Sam. xi. 14, τὴν βασιλείαν ; 2 Chron. xv. 8, τὸ θυσιαστήριον ; Ps. li. 12, πνεῦμα
εὐθὲς ἐγκαίνισον ἐν τοῖς ἐγκάτοις wov.—(II.) To 325, to consecrate (properly, to make fast,
complete), Deut. xx. 5, οἰκοδομεῖν οἰκίαν καινὴν καὶ ἐγκαινίζειν αὐτήν ; 1 Kings viii. 64;
2 Chron. vii. 5. With this are connected the derivatives ἐγκαίνισις, Num. vii. 88;
ἐγκαινισμός, vii. 10 ; 2 Chron. vii. 9; τὰ ἐγκαίνια, John x. 22 (the feast of the Consecra-
tion of the renovated temple, 2 Mace. i. 9,18, x. 1 sq.; 1 Mace. iv. 41 sq.). In classical
Greek xawow (Herodotus), and later xawifw, are used for it. It is difficult to render the
precise force of the preposition = to do something new with something new. Delitzsch on
Heb. ix. 18 (οὐδὲ ἡ πρώτη χωρὶς αἵματος ἐγκεκαίνισται), “ solemnly to set forth something
new as such, and to give it over to use, to cause it to enter upon its work;” Heb. x. 20,
ἣν ἐνεκαίνισεν ἡμῖν ὁδὸν πρόσφατον K.7.d.

Καιν ὁ ω, to make new, to form anew, to alter. Not used in biblical Greek. Hence—

᾿Ανακαινόω, only in the passive and in Paul’s writings. Not, it seems, used
either in profane or patristic Greek ; the latter employs dvaxavvife instead, cf. Barnab. 6,
ἐπεὶ οὖν ἀνακαινίσας ἡμᾶς ἐν τῇ ἀφέσει τῶν ἁμαρτιῶν, ἐποίησεν ἡμᾶς ἄλλον τύπον, ὡς
παιδίων ἔχειν τὴν ψυχὴν, ὡς ἂν δὲ ἀναπλασσομένους αὐτοὺς ἡμᾶς. The new form of the
word was just what the Apostle Paul would introduce, for his language in its ring bears
most traces of his endeavours to find right expressions for the new truths,—and in the
present case, not only the combination of a personal object with the thought expressed,
but also the thought itself, was something completely new and strange. ol. iii. 10, 6
ἄνθρωπος ἀνακαινούμενος K.7.r.; 2 Cor. iv. 16, ὁ ἔσωθεν ἄνθρωπος ἀνακαινοῦται ἡμέρᾳ
καὶ ἡμέρᾳ. The preposition dva points to a former state or activity (cf. Lam. v. 21,
καθὼς ἔμπροσθεν, under ἀνακαινίξειν) ; and, indeed, here to the creation, ef. Col. iii. 10,
τὸν dvakawotpevov ... Kat’ εἰκόνα τοῦ κτίσαντος αὐτόν; Ps. civ. 30 (under dvaxawlfw),

᾿Ανακαινόω. 324 Καιρός

The word denotes the redemptive activity of God, corresponding to the creation of man, which,
by putting an end to man’s existing corrupt state, establishes a new beginning (cf. Col.
iii. 10, ἐνδυσάμενοι τὸν νέον τὸν avax.). Cf. Basil. M. (Suic. Thes.), εἰς τὴν ἐξ ἀρχῆς
ξωὴν τὰς ψυχὰς avaxawitew.

᾿Ανακαίνωσειες, ἡ renewal, also used by Paul alone, and that in Tit. iii 5, cor-
responding exactly to the verb, ἔσωσεν ἡμᾶς διὰ λουτροῦ παλιγγενεσίας Kal ἀνακαινώσεως
πνεύματος ἁγίου, while in Rom, xii. 2 the νοῦς is the object of a renewal to be accom-
plished on the part of the Christian, a renewal standing in connection with the saving
influences on the ground of which the admonition is given, μεταμορφοῦσθε τῇ ἀνακαινώσει
τοῦ voos.—Gregor. Naz. Or. X. (Suic. Thes.), ἀναμένω τοῦ οὐρανοῦ μετασχηματισμόν, τῆς
γῆς μεταποίησιν, τὴν τῶν στοιχείων ἐλευθερίαν, τοῦ κόσμου παντὸς ἀνακαίνισιν.

Καιρός, ὁ, the right measure and relation, especially as regards time and place.
Most frequently of time. Ammon. p. 80, ὁ μὲν καιρὸς δηλοῖ ποιότητα χρόνου... χρόνος
δὲ ποσότητα. In the LXX. = Tin, Gen. i. 14, Jer. viii. 7, and especially = NY, while χρόνος
is variously = Oi, ny, jor. It denotes accordingly (I.) the right time, suitable, convenient
time or point of time. This is its force in the combinations ἐξαγοράζεσθαι τὸν καιρόν,
Eph. v. 16; Col. iv. 5 (Dan. ii. 8); cf. καιρὸν τηρεῖν, to perceive the right point of time,
Aristot. Rhet. ii. 6. 4; καιροῦ τυχεῖν, καιρὸν λαβεῖν, ἁρπάζειν, καιρῷ χρῆσθαι, see Passow,
Worterd. ; καιρὸν μεταλαμβάνειν, Acts xxiv. 25; καιρ. ἔχειν, to have a suitable, convenient
time, Gal. vi. 10; Heb. xi. 15, cf. Plut. Zweull. 16. The words καιρῷ δουλεύειν, Rom.
xii. 11 (where Received text, Lachm. Tisch. read κυρίῳ), taken in this sense, are unobjec-
tionable—Specially frequent are the adverbial expressions ἐν καιρῷ, at the right time,
Xen. Anab. iii. 1. 39, and often. Matt. xxiv. 45; Luke xii, 42, xx. 10; 1 Pet. νυ. 6, cf
Job xxxix. 18; Ps. i. 3 ; also simply καιρῷ (as in Thucyd. iv. 59, and often), Matt. xii. 1
(Luke xx. 10, Tisch.). Cf. 2 Thess. ii. 6, ἐν τῷ ἑαυτοῦ kaip@. Also πρὸς καιρόν, at the
right, the convenient time, when it is convenient, as i suits; Luke viii. 13, πρὸς καιρὸν
πιστεύουσιν (1 Cor. vii. 52). Cf. Soph. Aj. 38, πρὸς καιρὸν πονῶ; Plat. Legg. iv. 708 E,
πρὸς x. λέγειν ; Herod. i. 30, ὡς of κατὰ καιρὸν Hv; Plut. Lucull. 16, κατὰ καιρὸν ἥκειν ;
Job xxxix. 18; Rom. v. 6, ἔτε yap Χριστὸς ὄντων ἡμῶν ἀσθενῶν κατὰ καιρὸν ὑπὲρ ἀσεβῶν
ἀπέθανεν ; the conjunction of κατὰ καιρόν with the foregoing genitive absolute would give
rise to a tautology with ἔτει; it must therefore be referred to what follows, and finds its
explanation in ver. 9.—On the other hand, παρὰ καιρόν means inopportunely, Plut. Polit.
277a, cf. Heb, xi. 11, 7. κ᾿ ἡλικίας.----ἄχρι καιροῦ, until the right time, Acts xiii. 11;
Luke iv. 13, cf. xxii. 53, John xiv. 30; πρὸ καιροῦ, before it is time, Matt. viii. 29;
1 Cor. iv. 5.—Also in John vii. 6, ὁ καιρὸς ὁ ἐμὸς οὔπω πάρεστιν, ὁ δὲ καιρὸς ὑμέτερος
πάντοτέ ἐστιν ἕτοιμος. In ver. 8 it must be taken in the sense of right, suitable time.

(11) More generally, a time in some way limited or defined, χειμῶνος καιρός, Plat. Legg.
iv. 709 C, Moer. p. 424, dpa ἔτους ᾿Αττικοί' καιρὸς ἔτους Ἕλληνες. Cf. ὥρα in John;
Rom. xiii. 11, εἰδότες τὸν καιρὲν ὅτε ὥρα κιτιλ.; 1 Thess. ii. 17, πρὸς καιρὸν ὥρας. So

Καιρός 82 Κακός

x. τοῦ θερισμοῦ, τῶν καρπῶν, συκῶν, ἡλικίας, etc. ; Matt. xiii. 30, xxi. 34,41; Mark xi. 18;
Luke i. 20; Heb. ix. 9, 10; Gal. iv. 10; 2 Tim. iv. 6; Heb. xi. 11; Luke xix. 44;
2 Tim. iv. 3, ἔσται yap καιρὸς ὅτε κιτιχλ. Cf. the passages where it is conjoined with
χρόνος, Acts i. 7, γνῶναι χρόνους ἢ καιρούς ; 1 Thess. v. 1; Mark xiii. 33, πότε ὁ καιρός
ἐστιν; frequently ἐν ἐκείνῳ τῷ κι; Matt. xi. 25, xii 1, xiv. 1, etc., ὁ νῦν καιρός, Rom.
iii. 26, viii. 18, xi. 5; 2 Cor. viii. 13; πρὸς καιρόν, for a time, 1 Cor. vii. 5; 1 Thess.
ii. 17; κατὰ καιρόν, from time to time (Plut.), John v. 4.—Rev. xii. 12, ὀλύγον x. ἔχει.
With these may be classed expressions such as ὁ καιρός μου ἐγγύς ἐστιν, Matt. xxvi. 18,
ef. ὥρα, John vii. 30, viii. 20, and other places. With this expression, cf. 2 Thess. ii. 6,
εἰς τὸ ἀποκαλυφθῆναι αὐτὸν ἐν τῷ ἑαυτοῦ καιρῷξἨ For the thing meant, cf. Luke xxii. 15,
πρὸ τοῦ we παθεῖν. Further, in Luke xxi. 8, ὁ καιρὸς ἤγγικεν, of the time, toward which
all yearning and hope were directed, which alone can come under consideration ; so also
Rey. i. 3, xxii. 10, 6 καιρὸς ἐγγύς éoriv—that is, the time of the second coming of the
Lord. Cf. 2 Chron. xxi. 19, where καιρός is used to denote the close of a period of time.
Then «. δεκτός, εὐπρόσδεκτος, 2 Cor. vi. 2, of the N. T. time of grace, vid, δεκτός.
x. ἔσχατος, 1 Pet.i.5; ὅ κ᾿ οὗτος, opposed to αἰὼν ἐρχόμενος, Mark x. 30; Luke xviii. 30,—
Gal. vi. 9, καιρῷ yap ἰδίῳ θερίσομεν, special time, distinguished from other times, as ἔθνος
ἴδιον, καὶ οὐδαμῶς Σ᾽ κυθικόν, Herod. iv. 18 (cf. 2 Thess. ii. 6).

_ Finally, also the plural occurs not seldom, as, indeed, sometimes in profane Greek, eg.
Xen. Hell. vi. 5. 33, ἐν μεγίστοις καιροῖς παρίσταντο; Plut. Fab. Comp. 1, ἐν αἰσχίστους
καὶ δυσποτμοτάτοις καιροῖς -- periods. The idea is not, however, predominantly that of
bad times, cf. καιροὶ ἀναψύξεως, Acts iii. 20; τὰ σημεῖα τῶν καιρῶν, Matt. xvi. 3;
χαλεποί, 2 Tim. iii. 1; καρποφόροι, Acts xiv. 17; Eph. i. 10; 1 Tim. iv. 1, ii. Ὁ, vi. 15;
Acts xvii. 26.—Rev. xii. 14, ὅπου τρέφεται ἐκεῖ καιρὸν, καὶ καιροὺς, καὶ ἥμισυ καιροῦ, after
Dan. vii. 25 -- ΤΡ, cf. Dan. xii. 7, 8. Καιρός here would seem to denote the space of a
year, cf. Rev. xiii. 5 with Dan. vii. 25, since the same space, which, upon simple reckon-
ing, appears as a succession of forty-two months, according to the feeling of those who
suffer during it, and often expect its close, is figuratively described thus, “a year passes ;
instead of the finally hoped for end, twice the time elapses, and does not yet bring the
end, then it unexpectedly comes.” On the plural instead of the dual, see Winer, p. 160,

Κακός, %, ov, forms the general antithesis to dyads; and as the latter denotes,
primarily, useful of its kind, so κακός denotes that which is not such, as, according to its
nature, destination, and idea, it might be or ought to be, incapable, useless, bad. It
expresses the lack of those qualities which constitute a person or thing what it should
be, or what it claims to be. So, eg., in Homer, and also later, κακὸς ἡνίοχος, ἀλήτης,
ἰατρός, ναύτης, of persons who do not or cannot perform that for which they are engaged.
Cf. Matt. xxiv. 48, κακὸς δοῦλος, opposed to πιστὸς καὶ φρόνιμος ; Phil. iii. 2, κακοὶ
ἐργάται. Especially is κακός used by Homer, Herodotus, Xenophon, and others, in
contrast to ἐσθλός, of incapacity in war; as κακία, synonymously with ἀνανδρία, in

Κακός 8326 Κακός

opposed to ἀρετή, Hesych. κακοί: ἄνανδροι, δειλοί, It differs from ἄδικος, on the one
hand, as state differs from conduct (cf. ἄδικοι οἰκέται, qui suo munere non funguntur, Xen.
Cyrop. ii. 2. 26, with Matt. xxiv. 48); on the other hand, as claims raised by oneself
differ from the requirements of the law; cf. 1 Pet. iii. 12. Its principal synonym is
πονηρός. Whilst κακός forms the antithesis to ἀγαθός and καλός, πονηρός is especially
and primarily opposed to χρηστός (vid. πονηρός). Πονηρός is positive = dangerous, destruc-
tive, injurious, evil ; κακός = useless, wnswitable, bad. The former word describes the quality
according to its effects, the latter according to its nature. Pillon, Syn. Gr., “ κακός qui
manque de tel ou tel avantage physique ou moral, d’ou, généralement, il est opposéd ἃ
ἀγαθός dans tous ses sens, au propre et au figuré ; mauvais, mechant, dans le sens d’inutile,
d'impropre, qui n’est pas bon. πονηρός, qui cause ou donne du mal, de la peine, dans le
sens de nuisible, dangereux.” Cf. Rev. xvi. 2, ἕλκος κακὸν καὶ πονηρόν ; Ammon. πονηρός"
ὁ δραστικὸς κακοῦ.

Starting from this fundamental meaning, κακός is usually employed in a double
sense—(I.) Unfitted, unfavourable, ill (vid. ἀγαθός, 11. a), Plat. Rep. x. 608 E, τὸ μὲν ἀπολ-
λύον καὶ διαφθεῖρον πᾶν τὸ κακὸν εἶναι, τὸ δὲ σῶξον καὶ ὠφελοῦν τὸ ἀγαθόν.----(11.) In a
moral sense, bad; already in Homer. In biblical Greek it does not, comparatively
speaking, occur at all so often as in profane Greek; nor is it the usual word for its proper
equivalent 31,31, but one among many others. Indeed, no definite rule can be discovered
for the application of this most general expression in the LXX., unless it be that κακός is
rarely employed at all, especially not in a moral sense, because the notion of evil is far
more concrete in the O. T. than in the profane sphere. Far more frequently does πονηρός
occur, even in general contrasts, as, eg., in Ps. xevii. 10, of ἀγαπῶντες τὸν κύριον μισεῖτε
πονηρόν ; Gen. ii. 9, 17, καλὸν καὶ πονηρόν (cf. 2 Cor. xiii. 7; Heb. v. 14, καλόν...
κακόν). Also ἄδικος, ἁμάρτωλος, παράνομος, ἀσεβής. Kaxds never =3t7, vid. under
ἄδικος.

(10 Unfitted, useless, bad, ill, Matt. xxiv. 48; Phil. iii. 2; Rev. xvi. 2. Τὸ κακόν,
κακά, what is unfavourable or bad for any one, evil, Rom. xiii. 10, ἡ ἀγάπη τῷ πλησίον
κακὸν οὐκ ἐργάζεται; 1 Cor. xiii. 5; Rom. xiv. 20; Acts xvi. 28, xxviii. 5; Rom. xii.
17,21; 1 Thess. v.15; 1 Pet. iii. 9; Jas. iii. 8; the plural, 2 Tim. iv. 14; Luke xvi.
25; Acts ix. 13. There is frequently, however, connected therewith a reference to the
moral objectionableness of the harm which is done to any one; cf. 1 Pet. iii. 9-12;
Phil. iii. 2, ete.

(II) In a moral sense = evil, improper ; that which in its nature and purpose ought
to be different. Plat. Legg. iv. 716 E, ἀκάθαρτος yap τὴν ψυχὴν ὁ κακός ; 1 Cor. xv. 33,
ὁμιλίαι κακαί; Mark vii. 21, οἱ διαλογισμοὶ of κακοί (Matt. xv. 19, πονηροῦ) ; Col. iii. 5,
ἐπιθυμία κακή. The substantive ὁ κακός, Matt. xxi. 41, κακοὺς κακῶς ἀπολέσει, cf. Ar.
Pl. 65, ἀπό σ᾽ ὀλῶ κακὸν κακῶς ; Soph. Phil. 1369, κακῶς ἀπόλλυσθαι κακούς ; Rey. ii. 2.
Τὸ κακόν, the bad, the evil, Matt. xxvii. 28 ; Mark xv. 14; Luke xxiii. 22 ; John xviii. 23;
Acts xxiii. 9, Opposed to τὸ ἀγαθόν, Rom. ii. 9, vii. 19, ix. 11, xiii, 3, xvi 19; 1 Pet.

x
EE —EE—EE——=— eT

Κακός 327 "Ακακὸς

iii, 11; 3 John 11; 2 Cor. v. 10; to καλόν, Rom. vii. 21; 2 Cor. xiii. 7; Heb. v. 14,
ef. Gen. xxiv. 50.—Rom. xiii. 4, vii. 21; 1 Pet. iii, 10; the plural, Rom. 1, 30, iii 8;
1 Cor. x. 6; 1 Tim. vi 10; Jas. i 13; 1 Pet. iii 12, ποιοῦντες κακά, opposed to
δίκαιοι.

The adverb κακῶς, Matt. iv. 24, viii. 16, ix. 12, xiv. 35, xv. 22, xvii. 15, xxi. 41;
Mark i. 32, 34, ii. 17, vi. 55; Luke v. 31, vii. 2, of evil in a physical sense. In a moral
sense, John xviii. 23; Acts xxiii. 5; Jas. iv. ὃ.

"“Axaxos, ov, not evil, guileless, innocent. According to the explanation of an old
lexicographer, ἀκ. is ὁ κακοῦ μὴ Temetpapévos, οὐχ ὁ χρηστοήθης" οὕτω Σ᾽ απφώ ; according
to others, ἄκακοι are of μὴ προεννοοῦντες τὰ κακά. With this cf. eg. Plut. mulier. virt.
256 D, where it is applied to a woman who, driven by love, and not from opposition,
transgressed a command of Mithridates, νέας παντάπασι καὶ ἀκάκου τῆς παιδίσκης
φανείσης ; de util. ex host. cap. 90 Β, ἡ δὲ οὖσα σώφρων καὶ ἄκακος = without guile ; Dem.
6. Everg. 1153, προσποιούμενος ἄκακος εἶναι, ἐξηπάτησε τοὺς δικαστάς ; Id. 1164, ἀκάκους
«ον καὶ ἀπράγμονας ; Polyb. iii. 98, 5, πρὸς τοῦτον ἄκακον ὄντα τὸν ἄνδρα καὶ πρᾷον τῇ
φύσει. According to this, ἄκακος, in Heb. vii. 26, ἀρχιερεὺς ὅσιος, ἄκακος, ἀμίαντος κ-τ.λ.,
would be equivalent to ἀπείραστος κακῶν, Jas. i, 13; ὁ μὴ γνοὺς ἁμαρτίαν, 2 Cor. v. 21,
more than ἀπεχόμενος ἀπὸ παντὸς κακοῦ, cf. Job ii. 3, ἄνθρωπος ἄκακος, ἀληθινός, ἄμεμπ-
τος, θεοσεβής, ἀπεχόμενος κιτιλ., usually, perhaps = one who can mean no evil. In Heb.
vii. 26, it is perhaps a shorter expression for what is otherwise rendered in iv. 15, weze-
papévos δὲ κατὰ πάντα καθ᾽ ὁμοιότητα χωρὶς ἁμαρτίας. In this sense it corresponds, as
used by the LXX., to the Hebrew ὉΠ, opposed to ἀσεβής in Job viii. 20 ; Prov. xiii. 6;
synonymous with εὐθύς, Ps, xxv. 21, cf. Ps. xxxvii. 37; ἀκακία = oh, Ps, vii. 9, xxvi.
1, 11, xli. 13, Ixxviii. 72; Tn, Job 11, 3, xxvii, 5, xxxi, 6, cf. Ps, Ixxxiv. 12.

Then, however, ἄκακος is used in the less definite sense of unsuspecting, cf. Plut. de
aud. 41 A, οἱ μὲν καταφρονητικοὶ καὶ θράσεις ἧττον ὠφελοῦνται ὑπὸ τῶν λεγόντων, οἱ δὲ
θαυμαστικοὶ καὶ ἄκακοι μᾶλλον βλάπτονται ; Plat. Alcib. ii. 140 C, ἀκάκους καὶ ἀπείρους
καὶ ἐνεούς, euphemistic designations of those whom others call ἠλιθίους τε καὶ ἐμβροντή-
τους. Cf. in particular, the profane use of the substantive ἀκακία, Plut. Demetr. 1, τὴν
ἀπειρίᾳ τῶν κακῶν καχλωπιζομένην ἀκακίαν οὐκ ἐπαινοῦσιν, GAN ἀβελτερίαν ἡγοῦνται καὶ
ἄγνοιαν ὧν μάλιστα γινώσκειν προσήκει τοὺς ὀρθῶς βιωσομένους . Dem. 6. Neaer. 1372,
καὶ διὰ τὴν ἀπειρίαν τῶν πραγμάτων καὶ τὴν ἀκακίαν τὴν ἑαυτοῦ τοῦτον πάρεδρον ποιή-
σαντο. Thus Philo sometimes (see Lésner on Rom. xii. 8) conjoins ἁπλότης καὶ ἀκακία.
Cf. Diod. Sic. xiii. 76, ἄκακος καὶ τὴν ψυχὴν ἅπλους. It is = innocent, but in a looser
sense than above, as Philo terms childhood ἄκακος ἡλικία. In this sense it corresponds
in the LXX. to the Hebrew ‘M8, as opposed to πανοῦργος, Prov. viii. 5, i. 4, xiv. 15,
xxi. 11. Cf. also Jer. xi. 19, ὡς ἀρνίον ἄκακον ἀγόμενον τοῦ θύεσθαι (wrongly translated).
So in Rom. xvi. 18, διὰ τῆς χρηστολογίας καὶ εὐλογίας ἐξαπατῶσι τὰς καρδίας τῶν
ἀκάκων, Theodoret, ἁπλούστεροι.

Κακία 828 Κακοῦργος

Kaxia ἡ, inefficiency, badness, in opposition to ἀρετή in the natural and moral
sense, cf. Plat. Conv. 181 E, τὸ yap τῶν παίδων τέλος ἄδηλον of τελευτᾷ κακίας καὶ ἀρετῆς
Ψυχῆς τε πέρι καὶ σώματος ; Rep. i. 348 C, ix. 580 B; Crat. 386 D; Aristot. Eth.
Nicom. vii. 1, ὥσπερ οὐδὲ θηρίου ἐστὶ κακία οὐδ᾽ ἀρετή, οὕτως οὐδὲ θεοῦ ; Wisd. v. 13, 14.
Synonymous with ἀνανδρία -- cowardice. Whilst ἀρετή indicates the ample possession of
the qualities which are characteristic of the subject in question, κακία denotes the lack
thereof—a lack which leads to the opposite of these qualities, cf. above, Aristotle.
Hence = (I.) Defectiveness, perversity, cf. Cic. Tuse. iv. 15, Hujus igitur virtutis contraria
est vitiositas ; sie enim malo quam Malitiam appellare eam, quam Gracci κακίαν appellant ;
nam malitia certi cujusdam vitii nomen est, vitiositas omnium ; Xen. Mem. i. 2. 28, εἰ μὲν
αὐτὸς ἐποίει τι φαῦλον, εἰκότως ἂν ἐδόκει πονηρὸς εἶναι, εἰ δὲ αὐτὸς σωφρονῶν διετέλει, πῶς
ἂν δικαίως τῆς οὐκ ἐνούσης αὐτῷ κακίας αἰτίαν ἔχοι. In this general sense, also, it is not
exactly rare in the LXX,, cf. 1 Kings xiii, 33 -- ΠΡῚ 973; Jer. ii. 19 = 32¥9; 1 Chron.
xxi. 8, Jer. xvi. 18 ={; Ps. xxxvi. 5, Π|. 3 = yn, ef. Gen. vi. 5, ἐπληθύνθησαν ai κακίαι
τῶν ἀνθρώπων. So in Acts viii. 22, μετανόησον ἀπὸ τῆς κακίας σου ταύτης ; 1 Cor.
xiv. 20, μὴ παιδία γίνεσθε ταῖς φρεσίν, ἀλλὰ TH κακίᾳ νηπιάζετε; v. 8; 1 Pet. ii. 16, μὴ
ὡς ἐπικάλυμμα ἔχοντες τῆς κακίας Thy ἐλευθερίαν, ἀλλ᾽ ὡς θεοῦ δοῦλοι; Jas, i. 21.

(IL) The combination in Tit. iii. 8, ἐν κακίᾳ καὶ φθόνῳ διάγειν ; Col. iii. 8, ὀργή,
θυμός, κακία ; Eph. iv. 31, πᾶσα πικρία καὶ θυμὸς καὶ ὀργὴ καὶ κραυγὴ καὶ βλασφημία
ἀρθήτω ἀφ᾽ ὑμῶν σὺν πάσῃ κακίᾳ, suggests the meaning, malevolence, which would also be
suitable in Rom. i. 29 and 1 Pet. ii. 1; but there is no example whatever of the usage
in profane Greek ; cf. Ps. lii. 3. Compare, however, κακία, as a special degree of wicked-
ness, in Aristotle, Rhet. i. 9 ; see under ἑκουσίως. It is perversity as social vice, Wisd.
ii, 21; Ecclus. xxv. 19. Cf. κακός = ill-disposed ; in κακόω, Acts xiv. 2.

(III.) Evil, misfortune, plague, Amos iii. 6; Ecclus. xix. 6; 1 Mace. vii. 23, x. 46;
2 Mace. iv. 47, vi. 3, vii. 31. In profane Greek only in later writers; =«axorns in
Homer, who is unacquainted with κακία. In the N. T. Matt. vi. 34.

Kaxoo, to do harm or evil to any one, to ill-treat, to plague, to injure. Acts
vii. 6, 19, xii. 1, xviii. 10; 1 Pet. iii, 13. In the sense, to put one into a bad humour
against any one, to irritate, as in Acts xiv. 2, ἐκάκωσαν τὰς ψυχὰς τῶν ἐθνῶν κατὰ τῶν
ἀδελφῶν. It cannot be shown to occur in profane Greek. Cf, however, Joseph. Antt. xvi.
1. 2, κακοῦν καὶ τῆς εὐνοίας ἧς εἶχεν εἰς τοὺς παίδας ἀφαιρεῖν. The passive, Ps. cvi. 32,
ἐκακώθη Μωυσῆς δι᾿ αὐτούς, ὅτι παρεπίκραναν τὸ πνεῦμα αὐτοῦ (nvind v1), cannot be
compared, for it means here, as also frequently in profane Greek, to be plagued, to be in
evil case.—Kdxaors = distress, Acts vii. 34.

Κακοῦργος, ὁ, evil-doer; Luke xxiii, 32, 33, 39; 2 Tim. ii, 9; properly an
adjective = deceitful, treacherous, “In the style of the Attic courts, the name embraces
the λωποδύται, ἀνδραποδισταί, κλεπταί, in general robbers and murderers, against whom the
ἀπαγωγή was applied,” Passow. Déderlein (Lat. Syn. ii. 141) calls attention to the cir-

Κακοῦργος 829 ᾿Εγκακέω

cumstance that the accentuation suggests the derivation κακὸς ὀργήν, and not κακὸς ἔργα,
in which latter case κακουργός ought to be accentuated like ἀγαθουργύός, edepyds, λιθουργός.
Herewith would harmonize the strong meaning of the word, malicious, cunning, treacherous.
Compare, however, tavodpyos.—Ecclus. xi. 31, xxx. 35; Prov. xxi. 15.

Κακοήθεια, ἡ, bad character; “according to Aristot. Rhet. ii. 13, τὸ ἐπὶ τὸ
χεῖρον ὑπολαμβάνειν πάντα ; according to Ammon. κακία κεκρυμμένη," Passow. As the
adjective κακοήθης is = malicious, cunning, crafty, so κακοήθεια = malice, craftiness, along
with δόλος, Rom. i. 29; 3 Mace. iii. 22, τῇ συμφύτῳ κακοηθείᾳ τὸ καλὸν ἀπωσάμενοι,
διηνεκῶς δὲ εἰς τὸ φαῦλον ἐκνεύοντες ; vii. 3, τῶν φίλων τινὲς κακοηθείᾳ πυκνότερον ἡμῖν
παρακείμενοι συνέπεισαν ἡμᾶς κιτλ. Cf. Plut. de Herodoti malignitate.

Κακοποιέω, to do evil, and that, too, in the moral sense, 3 John 11; οὗ 1 John
iii. 6, ἁμαρτάνων; 1 Pet. iii. 17. Equivalent to, to do mischief, to do evil, with a reference,
at the same time, to the moral objectionableness of that which for another is evil, Mark
iii, 4; Luke vi. 9; see ἀγαθοποιεῖν. That the moral character of the mode of action is
here primarily to be considered, is clear from the absence of the object, which must be
specified if the reference were solely to the harm done. The word occurs in both senses
in profane Greek. In the LXX. only in the latter = 375, 97 ney,

Κακοποιός, pernicious, injurious, in the moral sense = evil-doing, behaving ill ; it
is rarely used in profane Greek, cf. Aristot. Zth. Nicom. iv. 9, οὐ κακοὶ μὲν οὖν δοκοῦσιν
εἶναι οὐδὲ οὗτοι" οὐ γὰρ κακοποιοί εἰσιν, ἡμαρτημένοι δέ. On the contrary, in the single
passages of the LXX. Prov. xii. 4, γυνὴ κακοποιός, opposed to ἀνδρεία; xxiv. 19, μὴ
χαῖρε ἐπὶ κακοποιοῖς, μηδὲ ζήλου ἁμαρτωλούς, as also in the N. T. John xviii. 30, 1 Pet.
ii. 12, 14, iii. 16, in a moral sense, corresponding to κακοποιεῖν. Only in 1 Pet. iv. 15,
μὴ γάρ τις ὑμῶν πασχέτω ὡς φονεὺς, ἢ κλέπτης, ἢ κακοποιὸς, ἢ ὡς ἀλλοτριοεπίσκοπος, does
it appear in the sense of generally injurious, denoting one who is injurious to the com-
munity (as in John xviii. 30 (?). Tisch. reads in John xviii. 30, κακὸν ποιῶν, cod. Sin.
κακὸν ποιήσας); or, like κακία, Aristot. Rhet. i. 9, it denotes a special degree of wicked-
ness, cf. Aristot. Zth. Nicom. iv. 9, Rhet. ad Alex. 16, τουγαροῦν ὅταν μὲν ἡμῖν συμφέρει
κλέπτειν τὴν μαρτυρίαν, οὕτως αὐτῇ χρησόμεθα" ἐὰν δὲ of ἐναντίοι τοιοῦτόν τι ποιήσωσιν,
ἐμφανιοῦμεν τὴν κακοποΐαν αὐτῶν.

Ἔ γκα κέω, is read by Lachm. and Tisch. in all the passages instead of the Received
reading, ἐκκακεῖν, Luke xviii. 1; 2 Cor. iv. 1,16; Gal. vi. 9; 2 Thess, iii. 13; Eph.
iii. 13. In profane Greek very rare (Polyb. iv. 19. 10, τὸ πέμπειν τὰς βοηθείας évexa-
κήσαν, they were too bad or too cowardly to, etc.; here also others read ἐξεκάκησαν); it
occurs in the translation of Theodotion, Prov. iii. 11, μηδὲ ἐγκακήσῃς ; LXX. μηδὲ ἐκλύου ;
of Symmach. Gen. xxvii. 46, LXX. προσώχθικα τῇ ζωῇ wou; Num. xxi. 5, LXX. ἡ ψυχὴ
ἡμῶν προσώχθισεν ἐν τῷ ἄρτῳ ; Isa. vii. 16, ἀφ᾽ ἧς σὺ ἐγκακῇς; LXX. ἣν od φοβῇ. In
the passage from Polybius it denotes moral behaviour ; in the other passages quoted it ig

2T

᾿Εγκακέω 380 Καλέω

=to be pained by a thing, not to be able to endure it (κακός, useless, without courage, faint-
hearted), which may be either a physical, a psychical, or a moral weakness,

Ἐ κκακέω, Received text, instead of ἐγκακεῖν, which see. Only in the N. T. and
in ecclesiastical Greek. According to Hesych. = ὑπερκακεῖν, which also cannot be proved.
According to Suidas = περικακεῖν, which Polybius used in the sense of, to be in the midst
of misfortune, to be unfortunate, to be desperate. Oecum. on 2 Cor. iv. 1, οὐκ ἐκκακοῦμεν
τουτέστιν οὐκ ἀπαγορεύομεν πρὸς τὰς θλίψεις Kal τοὺς πειρασμοὺς Kal τοὺς κινδύνους ;
LXX. ἀποκακεῖν Ξ- ΠΕΣ; Jer. xv. 9, ἀπεκάκησεν ἡ ψυχὴ αὐτῆς, on which Hesych.,
ἐπεκράνθη.

᾿Ανεξέκακος, ὃ, ἡ, from ἀνέχειν, to endure, to bear, and κακόν = one who bears evil,
sorrow, ill; patient, one who submits to much ; Lucian, Judic. Vocal. 9, ἀνεξίκακον γράμμα,
a patient letter. Rarely in profane Greek. In the N. T. 2 Tim. ii. 24, side by side with
ἐν πραὕὔτητι παιδεύων, as required in a δοῦλος κυρίου. Cf. Chryst. in Zp. ad Hebr. 2,
αὐτὸν δὲ μάλιστα Oavpdfouer, ὅταν φιλανθρωπεύηται ὅταν ἀνεξικακῇ.

Kanréo, to 681] --- ἼΡ ; (1) with personal object, to call any one; Matt. xx. 8, xxv.
14; Mark iii, 31; Luke xix. 13; Acts iv. 18. Passive, Acts xxiv. 2; Heb. v. 4. The
design of the call indicated by εἰς, εἰς τοὺς γάμους, Matt. xxii. 3, 9; Luke xiv. 8; εἰς
δεῖπνον, Rev. xix. 9=to invite, as it occurs without addition in Matt. xxii. 4, 8; Luke
vii. 39, xiv. 7, 8, 10, 12, 13, 16, 17, 24; 1 Cor. x. 27, we find εἰς δεῖπνον in some
codices and in the oldest versions; of κεκλημένοι, Matt, xxii. 4, the invited = D'NIPN,
1 Sam. ix, 18, LXX. ξένοι, on the contrary, ver. 22, κεκλημένοι; cf. 1 Kings i 9, —
The use of the word in the parables in Matt. xxii, and Luke xiv. (cf. Rev. xix. 9, of εἰς
τὸ δεῖπνον τοῦ γάμου ἀρνίου κεκλημένοι) led on to the specifically Christian application of
the word, to summon, to call, and to invite to participate in the kingdom of God; cf. of
κεκλημένοι, Luke xiv. 17 and Heb. ix. 15 (κλητοί, Matt. xxii. 14 and Rom. i. 6, 7,
generally in Paul). The beginnings of this usage lie in Luke ν. 32, καλέσαι ἁμαρτωλοὺς
εἰς μετάνοιαν, for which Matt. ix. 13, Mark ii. 17, have merely καλέσαι ἁμαρτωλούς. ----
(a.) The goal added with εἰς, Luke v. 32, εἰς μετάνοιαν ; 1 Cor. i. 9, εἰς κοινωνίαν τοῦ υἱοῦ
αὐτοῦ x.7.d.; 1 Thess. ii. 12, εἰς τὴν ἑαυτοῦ βασιλείαν καὶ δόξαν; 2 Thess. ii. 14, εἰς ὃ (se.
σωτηρίαν ἐν ἁγιασμῷ πνεύματος καὶ πίστει ἀληθείας) ἐκάλεσεν ὑμᾶς... εἰς περιποίησιν
δόξης... ᾿Ιησοῦ Χριστοῦ; 1 Tim. vi. 12, εἰς ζωὴν αἰώνιον ; 1 Pet. 11. 9, τοῦ ἐκς σκότους ὑμᾶς
καλέσαντος εἰς τὸ θαυμαστὸν αὐτοῦ das; ver. 21, εἰς τοῦτο, namely, to exercise patience
by welldoing and suffering ; iii. 9, εἰς τοῦτο ἐκλήθητε, ἵνα εὐλογίαν κληρονομήσητε; v. 10,
ὁ καλέσας ὑμᾶς εἰς τὴν αἰώνιον αὐτοῦ δόξαν ἐν Χριστῷ Ιησοῦ. The combination with
ἐπί is synonymous, only that thus both condition and aim are indicated at the same time ;
Gal. v. 13, ἐπ’ ἐλευθερίᾳ ἐκλήθητε; 1 Thess. iv. 7, οὐ γὰρ ἐκάλεσεν ἡμᾶς ὁ θεὸς ἐπὶ ἀκα-
θαρσίᾳ; cf. Kriiger, Ixviii. 41. 7; Bernhardy, 250. In 1 Thess, iv. 7, ἀλλ᾽ ἐν ἁγιασμῷ
is opposed to ἐπ᾽ dxa@., in that dy. is conceived as the actual or required result of the

Καλέω © 331 Καλέω

ealling. Accordingly we find ἐν in 1 Cor. vii. 15, ἐν εἰρήνῃ κέκληκεν ὑμᾶς ὁ θεός ; Eph.
iv. 4, ἐκλήθητε ἐν pia ἐλπίδι τῆς κλήσεως ὑμῶν. (In Eph. i. 11, only Lachm. reads
ἐκλήθημεν instead of éxAnpwOnuev.) This appears most clearly in Col. iii. 15, εἰς εἰρήνην
ἐκλήθητε ἐν ἑνὶ σώματι; cf. 1 Cor. vii. 22, ὁ ἐν κυρίῳ κληθεὶς δοῦλος. (With εἰς εἰρήνην,
Col. iii. 15, compare Deut. xx. 10, pide mds mp; LXX. ἐκκαλέσαι αὐτοὺς μετ᾽ εἰρήνης.)
Nowhere do we find the conjunction with εἰς or ἐν, which would give καλεῖν the meaning
of effectual calling, or which would involve the call having been already accepted. In
fact this is foreign to the word, which always points exclusively to the origin of one’s status
as a Christian. ᾿Εν is differently used in Gal. i. 6, ἀπὸ τοῦ καλέσαντος ὑμᾶς ἐν χάριτι
Xpicrod.—(b.) Without mention of the goal, Rom. viii. 30, ix. 11, 24; 1 Cor. vii. 17, 18,
20, 21, 24; Gal. v. 8; Eph. iv. 1; 1 Thess. v. 24; 1 Pet. i 15; ef. Heb. xi. 8, ix. 15.
(In Col. i. 12, Lachm. adds, after B, τῷ [καλέσαντι καὶ] ix.) With specification of the
means, ἐν χάριτι Χριστοῦ, Gal. 1. 6; διὰ τῆς χάριτος αὐτοῦ, i. 15; διὰ τοῦ εὐαγγ. ἡμῶν,
2 Thess. ii. 14; διὰ δόξης καὶ ἀρετῆς, 2 Pet. 1. 3; where Tisch. ἐδίᾳ δόξῃ καὶ ἀρετῇ ; 2 Tim.
i 9, κλήσει ἁγίᾳ. Twice we find κλῆσιν καλεῖν, 1 Cor. vii. 20; Eph. iv.1. The subject
is everywhere God, who is also termed ὁ καλῶν, Rom. ix. 11; Gal. v. 8; 1 Thess. ii. 12,
v. 24; ὁ καλέσας, 1 Pet. i. 15, οὗ v. 10; Gal i 6.—To this corresponds sp in Isa
li. 2, cf. Heb. xi. 8.— To the divine καλεῖν corresponds, on the part of the called, ὑπα-
xovew, Heb. xi. 8.

᾿ς (IL) With impersonal object, Rom. iv. 17, καλοῦντος τὰ μὴ ὄντα ὡς ὄντα. Further,
τὸ ὄνομά τινος καλεῖν, to call the name, to name, Matt. i. 21, 28, 25; Luke 1, 13, 31.
Passive, καλεῖται τὸ ὄν., Rev. xix. 13; ἐκλήθη τὸ ὄν., Luke 11. 21. As ὄνομα is omitted,
the person is again put in the accusative, eg. Luke i. 59, ἐκάλουν αὐτὸ Ζαχαρίαν, for
which elsewhere τὸ ὄνομα αὐτοῦ. Hence the meaning, to name, Matt. x. 25, xxii. 43, 45;
Luke xx. 44; Matt. xxiii 9; Luke vi. 46; Acts xiv. 12; Rom. ix. 25; Heb, ii. 11;
1 Pet. iii. 6. Passive, to be called, Matt. xxiii. 7, xxvii. 8; Luke i. 61, ii, 21, xxii. 25;
Acts i. 19; Jas. ii. 23; to be called, as equivalent to, to bear the name, Matt. ii. 23, v. 9,
19, xxiii. 8,10; Mark xi. 17; Luke i. 32, 35, 60, 62, 76, ii 4, 23, xv. 19, 21; Acts
xxviii. 1; John 1. 43; Rom. ix. 26; 1 Cor. xv. 9; Heb. iii. 13; 1 John iii. 1; Rev.
xi. 8. The addition of the present participle passive to names is a peculiarity of the
writings of Luke and of the Revelation, and arises from the special design of these books.
It is used (a.) to introduce an unknown name, Luke vii. 11, ix. 10, x. 39, xix. 2, xxiii. 33 ;
Acts vii. 58, xxvii. 8, 14,16; Rev. i 9, xvi. 16. (&.) For the addition of a distinctive
or characteristic surname, Luke i. 36, vi. 15, viii. 2, xix. 29, xxi. 37, xxii. 25; Acts i. 12,
23, iii. 11, viii. 10, ix. 11, x. 1, xiii. 1, xv. 22, 37; Rev. xii. 9, xix. 11. — The significance
of the name, as a designation of the inner being, must be emphasized in passages like Matt.
i. 21, 23, v. 9,19, x. 25, xxi. 13; Rom. ix. 25, 26; Jas. ii. 23, etc.; cf. Isa. xlix. 6;
μέγα σοι ἐστὶ τοῦ κληθῆναί σε παῖδά μου, for T3P % anima bp. — Rom. ix. 7 and Heb. xi.
18, ἐν ᾿Ισαὰκ κληθήσεταί σοι σπέρμα, should be classed under (I.) and not under (IL),
and probably should be explained, shall be called, will be invited, with reference not so

Καλέω 332 Ἐκκλησία

much to Rom. iv. 17 as to Rom. ix. 11, which, with 9, 7, may be said to decide the
matter. For the connection between to invite and to name, compare Rom. ix. 25, 26.

Kroes, ἡ, call, summons, invitation, vocation; in the LXX. Jer. xxxi. (xxxviii.) 6,
ἔστιν ἡμέρα κλήσεως ἀπολογουμένων, for DAY WIP Οὐδ, Whereas it denotes in classical
Greek specially a summons before the court, or an invitation to a banquet, or, as seems to
be implied in Phil. iii. 14, @ call to strive for a priz; in the N. T. it is applied exclu-
sively to that act of God by which He invites men to His kingdom, and offers it to them
as a gift and possession (cf. Rom. xi. 29). The κλῆσις is the first act towards the
realization of the divine election (cf. 1 Cor. i. 26, 27; 2 Pet. i. 10, and ἐκλέγειν, ἐκλογή),
and the called must make it secure; 2 Pet. i 10, σπουδάσατε βεβαίαν ὑμῶν τὴν κλῆσιν
καὶ ἐκλογὴν ποιεῖσθαι. Partly on account of the subject, ἡ κλῆσις τοῦ θεοῦ, Rom. xi. 29,
and partly on account of end and aim, ἐλπὶς τῆς κλήσεως, Eph. 1. 18, iv. 4 (vid. ἐλπίς),
it is termed in Phil. iii. 14, ἡ ἄνω κλῆσις, the vocation which bears the character of the
world above, of the supramundane and heavenly; cf. Heb. iii. 1, κλήσεως ἐπουρανίου
μέτοχοι, “the calling whose origin, nature, and goal are heavenly” (Delitzsch on Heb.
iii. 1). In 2 Tim. i. 9 it is termed ἁγία, because it proceeds from God, and is opposed to
the sinful habitus of man; hence those who are called are required ἀξίως περιπατεῖν τῆς
κλήσεως, Eph. iv. 1; ef. 2 Thess, i. 11.— For 1 Cor. vii. 20, ἕκαστος ἐν τῇ κλήσει ἣ ἐκλήθη,
ἐν ταύτῃ μενέτω, the meaning “ calling” (occupation), externa conditio, has been unneces-
sarily proposed,—a meaning which cannot be supported by Dion. Hal. iv. 18, κλήσεις =
classes, that is, Roman civic regulations. He who on earth is a servant 7s called in Christ to
liberty, and vice versé. Thus only is the attraction 4 ἐκλήθη to be explained. See ἀπελεύθερος.

Κλητός, dv, verbal adj. = called, invited, welcomed, appointed; LXX.=O'syp, 2 Sam.
xv. 11, 1 Kings i. 41, 49 =<those as guests invited. For ‘Sip, Isa, xlviii. 12, dv ἐγὼ
καλῶ, which would correspond to κλητός, Rom. viii. 28; 1 Cor. i. 24.—(I.) One who is
called to an office, Rom. i. 1.—1 Cor. i. 1, κλητὸς ἀπόστολος. This call proceeded from
Christ, «r. ἀπ. ’Inood Χριστοῦ, 1 Cor. i. 1 (cf. Matt. iv. 21). Cf wp, Isa. xlii. 6, xlix. 1.—
(1.0) κλητοί, of those who have received the divine κλήσις (which see) conformably to God’s
saving purpose, τοῖς κατὰ πρόθεσιν Kr, οὖσιν, Rom. viii. 28; Rom. i. 6, 7; 1 Cori. 2,
24, without its implying immediate obedience to the call, Matt. xx. 16, xxii. 14; cf. Rev,
xvii. 14, and see ἐκλεκτός. The fact of the acceptance of the call lies, Rom. i. 7, 1 Cor.
i. 2, in ἁγίοις ; in Jude 1, in τετηρημένοις ; and both in 1 Cor. i. 24 and Rom. viii. 28
the calling is referred to only as the last element determining the certainty and realization
of salvation, The κλητοὶ ᾿Ιησοῦ Χριστοῦ in Rom. i. 6 are those who are called, not by
Christ, but ἐο Him and as His; Philippi, “ Those called by God, who belong to Christ.”

Ἐκκλησία, ἡ; (I.) The common term for a congregation of the ἔκκλητοι assembled
in the public affairs of a free state; the body of free citizens summoned together by a
herald (κῆρυξ) ; cf. of ἔκκλητοι = ἐκκλησία, Eurip. Or. 949 ; Xen. Hell. ii. 4. 28, and often.
Hence = assembly of the people, Acts xix. 39, ἐν τῇ évvoum ἐκκλησίᾳ ἐπιλυθήσεται. The

Ἐκκλησία 3338 ᾿Ἐκκλησία

additional word ἔννομος (as in Luc. Deor. cone. 14), elsewhere κυρία, denotes the regular
in opposition to an extraordinary assembly (σύγκλητος), Acts xix. 32, 41, cf. vv. 29, 35;
ef. Wetstein on Acts xix. 39, Dem. pro cor. συγκλήτου ἐκκλησίας ὑπὸ τῶν στρατηγῶν
γενομένης ; Schol. τρεῖς ἐκκλησίαι τοῦ μηνὸς ἐγίνοντο ὡρισμέναι' ἡ δὲ σύγκλητος οὐχ
ὡρισμένη. σύγκλητος δὲ ἐκλήθη, ἐπειδὴ ἐν μὲν τοῖς νομίμοις καὶ συνηθέσιν ἀφ᾽ ἑαυτοῦ 6
δῆμος συνέτρεχεν, ὅταν δὲ ἐξ ἀνάγκης τινὸς σύλλογος γένηται, συνεκάλουν τινὲς περιιόντες.
Cf. Neh. v. 7="207, Matt. xviii. 17.

(IL) The LXX. transfers the designation to the congregation of the people of Israel,
whether summoned or met for a definite purpose (6... 1 Kings viii. 65, and often), or the
community of Israel collectively regarded as a congregation; Hebrew Dap ; whereas the
expression &J? 8179, which, considered in its derivation, better corresponds to the word
in question, is always=«xAnti ἁγία, ἐπίκλητος ἁγία. It answers to the Hebrew bap,
constantly in Joshua, Judges, Samuel, Kings, Chronicles, Ezra, and Nehemiah ; in Deutero-
nomy also, though there the Hebrew word is once rendered συναγωγή. On the contrary,
in Genesis, Exodus, Leviticus, Numbers, onp is always rendered συναγωγή (elsewhere 7Y) ;
ef. Num. xx. 10, ἐξεκκλησίασε τὴν συναγωγήν ; moreover, in these books 5p denotes, not
an assembly called for a definite purpose, but the people of Israel collectively, as, ¢g., in Gen.
xxviii. 3, xxxv. 11, xlviii. 4, of other peoples (with the exception of xlix. 6, where we have
σύστασις, the only passages in Genesis). This may be in keeping with the fact that in the
books in question, Exodus, Leviticus, Numbers, ΠῚ is chiefly used to denote the people
collectively, Snp more rarely ; but "7Y is = συναγωγή, and occurs also in Joshua and Judges
far oftener than the bap; whereas, in the following historical books, my almost disappears
(being used only in 1 Kings viii. 5, xii. 20; 2 Chron. v. 6; see also Ps. xxii. 17, lxviii.
31, vii. 8, Ixxxvi. 14, i. 5, Ixxxii. 1, Ixxiv. 2, evi. 18; Prov. v. 14; Job xv. 34; Jer.
vi. 18, xxx. 20; Hos. vii. 12), and gives place to bap. Nowhere in the Psalms, except
in xl. 11, does inp =cuvaywy; on the contrary, xxii. 23, 26, xxxv. 18, xl. 10, lxxxix. 6,
evil. 32, cxlix. 1, Job xxx. 28, Lam.i. 10, Prov. v. 14, Joel ii. 16, it is= ἐκκλησία;
in Ps. xxvi. 5, Prov. xxvi. 20 -- συνέδριον. In the few passages of Jeremiah (xliv. 15,
1. 9), on the contrary, where it is translated, it = συναγωγή ; in Ezekiel, too, wherever it
relates to a particular people, as Israel or Assyria, it is rendered συναγωγή, elsewhere =
ὄχλος ; Ex. xii. 6, Dey ὉΠ, τὸ πλῆθος συναγωγῆς υἱῶν Ἶσρ., cf. Lev. xvi. 37. ---- Τῇ
the place οἵ συναγωγὴ κυρίου, Num. xx. 5, xxvii. 17, xxxi. 16, Ps. xxiv. 2, we find the
designation ἐκκλησία κυρίου, Deut. xxiii. 2, 3, 4,9; 1 Chron. xxviii. 8; Neh. xiii. 1;
Mie. ii. 5; cf. Ezra x. 8, ἐκκλησία τῆς ἀποικίας --- T9830 DOP. In the O. T. Apocrypha,
ἐκκλησία =assembly of the community, popular assembly, meeting, e.g. Judith vi. 16, xiv. 6;
Ecclus. xv. 5, and often; more rarely =the nation as a whole, 1 Mace. iv. 59. Except in
Ecclus. xxiv. 22, συναγωγή is not employed as term. techn.

In the N. T. we find ἐκκλησία applied to the congregation of the people of Israel, Acts
vii. 38. On the other hand, of the two terms used in the O. T., συναγωγή seems then to
have been adopted, and perhaps even in this passage to designate the people of Israel in

Ἐκκλησία 334 Ἐκκλησία

distinction from all other nations. At all events, this supposition seems to be favoured by
its application to the assemblies (Acts xiii. 43; cf. Jas. ii. 2) and to the meeting-places
of the Jews (Matt. iv. 23, vi. 2, and often) ; cf. Rev. 11, 9, iii. 9, as also the designation of
the Christian community by ἐπισυναγωγή in the Epistle to the Hebrews x. 25 (cf. 2 Chron.
v. 6, LXX. πᾶσα συναγωγὴ ᾿Ισραὴν καὶ of φοβούμενοι καὶ of ἐπισυνηγμένοι αὐτῶν).
Further, compare the notice of Epiphanius with reference to the Ebionites, Haeres.
xxx. 18, συναγωγὴν δὲ οὗτοι καλοῦσιν τὴν ἑαυτῶν ἐκκλησίαν, καὶ οὐχὶ ἐκκλησίαν.---Τὰ
this case, the word used by our Lord in Matt. xvi. 18, οἰκοδομήσω μου τὴν ἐκκλησίαν,
would acquire special emphasis on the one hand from its connection with the O. T.
expression, on the other hand from the opposition implied in it to the synagogue. We
can thus understand also how the Christian community in the midst of Israel could be
simply designated ἐκκλησία, without being confounded with the Jewish community, the
συναγωγή (Acts ii. 47, etc.).

We may add further in the way of explanation, that both the Hebrew designations of
the community of Israel plainly expressed something more than their collective unity
springing from natural causes,—they implied that the Israelitish community, as an ἐκκλη-
σία, was based on a special idea, that it was established in a special way and for a special
end. Of. what is said by Gousset, Lewic, Ling. Heb. 1743, “ ὉΠΡ spectat compositionem
coctus ex materia sua, quae consistit in hominibus prius distributive conceptis et nune collec-
tis; MY spectat formam conventus hominum tempore indicto ad locum indictum ex officio
et ex voluntate ad rem aliquam agendam coeuntium, ac comitia legitima habentium.” The
use of these words, therefore, was determined by something else than the mere thought of
national unity ; and it is self-evident that the underlying thought is the function of the
people in the plan of salvation,—of a religious position which is confirmed, especially in
the case of dap, by its application to festive and Sabbath assemblies. The same thought
lies at the root of the word as used by Christ, so far as it was suggested by the O. T.
It is, however, a beautiful and noteworthy feature, that the means by which this ἐκκλησία
is constituted is described as καλεῖν and xnpicoew,—terms employed in profane Greek to
express the summoning of an assembly, but here in the N. T. inspired with a new force.
When Christ says, οἰκοδομήσω μου τὴν ἐκκλησίαν, we are scarcely reminded that ἐκκὰ.
denoted in profane Greek the place of assembly as well as the assembly, but rather that
the O. T. community was the house of Israel; cf. οἰκοδομεῖν.

Accordingly, ἐκκλησία denotes the N. T. community of the redeemed, in its twofold aspect.
—(I.) The entire congregation of all who are called by and to Christ, who are in the fellowship
of His salvation—the church. That the application of the word to the church universal
is primary, and that to an individual church secondary, is clear from the O. T. use of the
word, and from the fundamental statement of Christ in Matt. xvi. 18. So Acts ii. 47, ὁ
δὲ κύριος προσετίθει τοὺς σωζομένους... τῇ ἐκκλησίᾳ (cf. ver. 44, πάντες δὲ of πισ-
τεύοντες κιτ.λ.), ν. 11; Acts ix. 31, ἡ μὲν οὖν ἐκκλ. καθ᾽ ὅλης τῆς ᾿Ιουδαίας καὶ Γαλιλαίας
καὶ Σαμαρείας εἶχεν εἰρήνην (E GH, Received text, Bengel read, αἱ μὲν οὖν ἐκκλησίαι) ;

᾿Εκκλησία 335 ᾿Επικαλέω

1 Cor. vi. 4, xiv. 4, 5,12; Acts xii. 1, ἐπέβαλεν «Ἡρώδης ὁ βασιλεὺς τὰς χεῖρας κακῶσαί
τινας τῶν ἀπὸ τῆς ἐκκὰλ.; ver. 5; Rom. xvi. 23; 1 Cor. x. 32, ἀπρόσκοποι καὶ ᾿Ιουδαίοις
γίνεσθε καὶ “Ελλησιν καὶ τῇ ἐκκλησίᾳ τοῦ θεοῦ; xi. 22, xii. 28, xv. 9; Gal. i 13; Phil
iii. 6; Col. 1. 18,24. It is designated ἐκκλ. τοῦ θεοῦ in 1 Cor. x. 32, xi. 22, xv. 9;
Gal. 1. 13; 1 Tim. iii 5,15; cf. Acts xx. 28, ποιμαίνειν τὴν ἐκκλ. τοῦ θεοῦ ἣν περιεποιή-
σατο διὰ τοῦ αἵματος τοῦ ἰδίου (cf. Ex. xv. 16); σῶμα Χριστοῦ, Col. i. 18, 24; Eph. i.
22, 23; cf. iii. 21, ἡ ἐκκλ. ἐν Χριστῷ "Inood; v. 23,24. In the Epistle to the Ephesians,
éxxx. denotes exclusively the entire church, Eph. i. 22, iii. 10, 21, v. 23, 24, 25, 27,
29, 32.—Heb. xii. 23, ἐκκὰ. πρωτοτόκων ἀπογεγραμμένων ἐν οὐρανοῖς.

(1) The Ν. Τ΄ churches as confined to particular places, cf. ἡ κατ᾽ οἷκόν τινος ἐκκλησία,
Rom. xvi. 5; 1 Cor. xvi. 19; Col. iv. 15; Philem. 2; ἡ exer. ἡ οὖσα ἐν κιτιλ., 1 Cor.
1. 2; 2 Cor.i 1; 1 Thess. ii 14; cf. Acts xiii. 1, ἦσαν ἐν ᾿Αντιοχείᾳ κατὰ τὴν οὖσαν
ἐκκλησίαν, as it then was, ¢g., in the assemblies, 1 Cor. xi. 18, συνερχομένων ὑμῶν ἐν
ἐκκλησίᾳ; xiv. 19, 28,35; Acts xiv. 27; Rev. ii 1, 8, 12, 18, iii, 1, 7, 14; therefore
of a single church, ἡ ἐκκλ. ἡ ἐν κιτίλ,, Acts viii. 1, xi. 22; Rom. xvi. 1; ἡ ἐκκὰλ.
Θεσσαλονικέων, 1 Thess. i. 1; 2 Thess. i 1, cf. Col. iv. 16; Phil. iv. 15, οὐδεμία
ἐκκλησία; 1 Cor. iv. 17, πανταχοῦ ἐν πάσῃ ἐκκλ., every church in which the character
of the church as a whole is repeated, cf. τοῦ θεοῦ, 1 Cor. 1. 2, xi. 16; 2 Cori 1;
2 Thess. i. 4; 2 Thess. i. 1. So still in the singular, Acts viii. 3, xi. 26, xiii. 1, xiv. 23,
xv. 3, 4, 22, xviii, 22, xx. 17; 1 Cor. xiv. 23, xvi. 19; 1 Tim. v. 16; Jas. v. 14;
3 John 6, 9,10. The plural, in Acts xv. 41, xvi. 5; Rom. xvi. 16; 1 Cor. vii. 17, xi. 16,
xiv. 33, 34, xvi. 1,19; 2 Cor. viii. 1, 18, 19, 23, 24, xi. 8, 28, xii. 13; Gal. i. 2, 22;
1 Thess, ii, 14; 2 Thess. i. 4; Rev. i. 4, 11, 20, ii. 7,11, 17, 23, 29, iii, 6, 13, 22,
xxii. 16. With reference to the elements constituting them, they are termed ἐκκλησίαι
τῶν ἐθνῶν, Rom. xvi. 4; τῶν ἁγίων, 1 Cor. xiv. 33.

The word does not occur in Mark, Luke, the Gospel of John, 1.and 2 John, 2 Tim,
Titus, Jude.

Ἔπικαλέω, to call to, to call upon (not to call hither, for ἐπί relates to the object
and not the subject)—(I.) To call to any one (because in calling one turns towards him).
In profane Greek we find usually, along with the active, the middle of interest or advan-
tage, μάρτυρά τινα, to appeal to any one as witness ; θεοὺς ἐπικαλεῖσθε, ct al. This is the
only form used in the N. T., and appears as a middle of interest most distinctly in Acts
xxv. 11, 12, xxvi. 32, xxviii 19, Καίσαρα ἐπικαλεῖσθαι, to invoke Caesar for oneself, to
appeal to him, Acts xxv. 25. Without this object=to appeal, Acts xxv. 21, τοῦ δὲ
Παύλου ἐπικαλεσαμένου κ.τ.λ.----2 Cor. i. 23, μάρτυρα τὸν θεὸν ἐπικαλοῦμαι ἐπὶ τὴν ἐμὴν
ψυχήν, I call God to witness for me-—Specially τὸ ὄνομα τοῦ θεοῦ κ.τ᾿Δ. τ-Ξ ΠΥ Ὁ NIP, of
the invocation of God or Christ; τὸ dv. τοῦ @., Acts ix. 14, 21, xxii. 16 (Symmachus,
Ps. Ixy. 17, τῷ ὀνόμ.); τοῦ κυρίου, Rom. x. 13; 1 Cor. 1. 2; 2 Tim. ii. 22, ἐπικ. τὸν
κύριον ἐκ καθαρᾶς καρδίας; Rom. x.12. Without mention of object, Rom. x. 14, πῶς

᾿Επικαλέω 336 Παρακαλέω

οὖν ἐπικαλέσονται, εἰς ὃν οὐκ ἐπίστευσαν; Acts vii. 59, ἐλιθοβόλουν τὸν Σ᾽ τέφανον ἐπι-
καλούμενον καὶ λέγοντα" κύριε K.T.X.

(IL) Zo call a person something, ic. δι name=to name, to designate (Phayorin. ἐπ-
ovoudfouat). This meaning is combined with the foregoing in 1 Pet. 1. 17, εἰ πατέρα
ἐπικαλεῖσθε τὸν ἀπροσωπολήμπτως Kpivovta—tThe active in Matt. x. 25, τὸν οἰκοδεσπότην
Beer. ἐπεκάλεσαν (Received text, Liinem. τῷ oi«.). The passive, Heb. xi. 16, οὐ
ἐπαισχύνεται αὐτοὺς ὁ θεὸς ἐπικαλεῖσθαι αὐτῶν. Of the swrnames of single persons, Acts
i, 23, iv. 36, x. 5, 18, 32, xi. 13, xii. 12, 25, xv. 22 (in Matt. x. 3 Tisch. omits it; in
Luke xxii. 3 he reads caXovpevov).—-Acts xv. 17, ἐφ᾽ ode ἐπικέκληται τὸ ὄνομά μου (from
Amos ix. 12, pindy ‘OY NIP! WR, cf. 2 Chron. vi. 14; especially 2 Sam. vi. 2, of the ark
of God, ἐφ᾽ ἣν ἐπεκλήθη τὸ ὄνομα τοῦ κυρίου) ; to be understood as in Deut. xxviii. 9, 10;
Jer. xiv. 9, vii. 10, 11 ; Isa. lxiii. 19, xlviii. 1; Gen. xlviii. 16.

Παρακαλέω, to call hither, towards, to speak to, to speak cheerfully to, “ every kind
of speaking to, which is meant to produce a particular effect” (Hofmann’s Schriftbeweis,
ii. 2. 17).—(1.) To call some one, that he may do something = to beg, (a.) with specifica-
tion of the substance of the petition introduced by λέγων, Matt. viii. δ, 31, etc.; or by a
conjunction, ἵνα, Matt, xiv. 36; Mark v. 10, ete. ; ὅπως, Matt. viii, 34; Acts xxv. 2; by
means of the infinitive, Mark v. 17; Luke viii. 41, etc.; by the accus. with the infinitive,
Acts xiii. 42, xxiv. 4.—Philem. 10, παρακαλῶ σε περὶ τοῦ ἐμοῦ τέκνου. (b.) Without speci-
fication of the thing sought, Matt. xviii. 32, xxvi. 53; Philem. 9; Acts xvi. 39; Luke xv. 28.

(IL.) 70 call on any one, to call him hither in order to say something to him, to use
persuasion, and, indeed, (a.) to admonish, followed by the imperative, Acts ii, 40; 1 Cor.
iv. 16; 1 Thess. ν. 14; Heb. xiii, 22; 1 Pet. ii 11, v. 1; Jude 3; with following
infinitive, Acts xi. 23, xiv. 22; Rom. xii. 1, xv. 30, xvi. 17; 2 Cor. ii 8, vi. 1; Eph.
iv. 1; Phil. iv. 2; 1 Thess. iv. 10; 1 Tim. ii. 1; Titus ii, 6; Heb. xiii. 19; 1 Pet.
v. 12; cf. 1 Thess. iii, 2; 1 Thess. ii, 11, εἰς τὸ περιπατεῖν ὑμᾶς. With following
ἵνα, 1 Cor. i. 10, xvi. 15; 1 Thess. iv. 1; 2 Thess. iii, 12. Without specification of
contents, 7. τινά, Acts xv. 32, xvi. 40, xx. 2; 2 Cor. x. 1; 1 Thess. v.11; 1 Tim. v. 1;
Col. iv. 8; Eph. vi. 22; 2 Thess. ii. 17; Heb. iii. 13; π. τινὰ ἐν τινί, 1 Thess. iv. 18;
Titus i. 9; rl, Luke iii. 18. The passive, 1 Cor. xiv. 31; Col. ii. 2. Without object, in
Rom. xii. 8; 2 Cor. v. 20; 1 Tim. vi. 2; 2 Tim. iv. 2; Titus i. 9, ii. 15; Heb. x. 25.
(b.) = to encowrage, to cheer wp, to comfort, 1 Thess. iii. 2; 2 Thess. ii. 17; 2 Cor. i. 4, ii. 7,
vii. 6 (Matt. ii, 18,v. 4; Luke xvi. 25; Actsxx. 12; 2 Cor. i. 4, 6, vii. 7, 13; 1 Thess.
iii. 7). With 1 Cor. iv. 13, βχλασφημούμενοι παρακαλοῦμεν, we may compare 2 Macc.
xiii, 23, τοὺς ᾿Ιουδαίους παρεκάλεσεν = to use good words, i.e. to persuade. This, however,
scarcely exhausts the force of the expression; for the apostle seems to oppose to the
unchristian βλασφημεῖν the Christian παρακαλεῖν of his office and calling. Παρακαλεῖν,
namely, in most of the passages quoted, is the technical term for a specific kind of Chris-
tian teaching, namely, that in which beseeching (cf. 2 Cor. v. 20), admonition, and comfort

Παρακαλέω 337 Παράκλητος

predominate ; perhaps the connection with καλεῖν ought not to be overlooked; 1 Thess.
ii. 11, παρακαλοῦντες... καὶ παραμυθούμενοι καὶ μαρτυρόμενοι ; 2 Thess. iii. 12, παρ-
᾿αγγέλλομεν καὶ παρακαλοῦμεν; Acts ii. 40, διεμαρτύρετο καὶ παρεκάλει; 1 Pet. v. 12,
παρακαλῶν καὶ ἐπιμαρτυρῶν; Luke iii. 18, παρακαλῶν εὐηγγελίζετο. According to
1 Cor. xiv. 31, Acts xv. 32, it belongs, like διδάσκειν and στηρίξειν, to the domain of
prophecy, and is like this a special charisma (Rom. xii. 8), though it does not appear to have
manifested itself separately as such. The design of παρακαλεῖν, besides, first of all, gain-
ing the hearer, was to confirm him, 1 Thess. iii. 2; 2 Thess. ii. 17 (conjoined with ornpi-
fev). LXX. Deut. iii, 28; Isa. xxxv,=/28; Job iv. 3=P3. Encowragement, cheering
wp, 2 Cor. vii. 6, ὁ παρακαλῶν τοὺς ταπεινούς; Heb. x. 25; 2 Thess. ii. 17. Cf. the
combination with χαρά, 2 Cor. vii. 13, xiii. 11; 1 Thess. iii. 7, 9. Hence = to cheer up,
to console, Isa. xxxv. 3. Whilst διδάσκειν appeals to the intellect, παρακαλεῖν appeals to
the will; according to Titus i. 9, to be distinguished from ἐλέγχειν. As a characteristic
element of the promise and proclamation of salvation, it aims at winning, not breaking
the will. Of. Isa. xl. 1=0M; xli, 27, jAN Ἵ30 Dowd = Ἱερουσαλὴμ παρακαλέσω eis
ὁδόν. Cf. the παρακαλεῖν of Wisdom, Prov. viii. 4, Hebrew sp. The word does not
occur in John’s writings, nor in Galatians, James, 2 Peter.—ouprapaxaneiv, at the same
time to comfort, encourage, Rom. i. 11, συμπαρακληθῆναι ἐμέ, parallel with εἰς τὸ στη-
ριχθῆναι ὑμᾶς.

Παράκλητος, ὁ, properly a verbal adj., he who has been or may be called to help
(helper); in Dem. 343. 10, of a legal adviser, ai δὲ τῶν παρακλήτων αὗται δεήσεις, a
pleader, proxy, or advocate, one who comes forward in behalf of and as the representative
of another; Diog. L. iv. 50, ἐὰν παρακλήτους πέμψῃς καὶ αὐτὸς μὴ ἔλθῃς. Thus Christ,
in 1 John ii. 1, is termed our substitutionary, intercessory advocate, παράκλητον ἔχομεν
πρὸς Tov πατέρα, ᾿Ιησοῦν Χριστὸν δίκαιον (cf. John i. 1, πρὸς τὸν θεόν) ; cf. ver. 3, αὐτὸς
ἱλασμός ἐστιν περὶ τῶν ἁμαρτιῶν ἡμῶν. Thus Philo says, de vit. Mos, 673 C, that the
atoning and interceding priest, in performing his official duties, stood in need of the Logos
as advocate or Paraclete, ἀναγκαῖον yap ἦν τὸν ἱερωμένον τῷ τοῦ κόσμου πατρὶ παρακλήτῳ
χρῆσθαι τελειοτάτῳ τὴν ἀρετὴν υἱῷ πρός τε ἀμνηστίαν ἁμαρτημάτων καὶ χορηγίαν ἀφθονω-
τάτων ἀγαθῶν. So, too, in other passages in Philo; ef. Lésner on 1 John ii. 1 (Observatt.
Philon.). Now, when Christ designates the Holy Spirit as Paraclete, John xiv. 16, ἄλλος
παράκλ., we might suppose that He is this in the same sense as Christ, 1 Johnii.1. But
a closer comparison of the two passages shows how little real resemblance there is; and
if we compare John xiv. 26, ὑπομνήσει ὑμᾶς πάντα ἃ εἶπον ὑμῖν, xv. 26, μαρτυρήσει περὶ
ἐμοῦ, xvi. 7, 14, ἐμὲ δοξάσει x.7.X., it will be clear that the Holy Spirit is called παρά-
κλητος because He undertakes Christ’s office to be ἃ παράκλητος, or becomes Christ's
substitute in this: it will be evident not so much as a logical sequence, but from the
nature of the case, that the Spirit, as the representative of Christ’s office, is above all the
representative of His person and cause. But when Christ, in John xiv. 16, designates

2U

Tlapaxdyros 338 Παράκλησις

Himself at the same time as παράκλητος, παράκλητος must not here be understood as
applied to Christ in the same sense as in 1 John ii. 1, where it is = owr substitutionary
Advocate, but as = He who pleads God's cause with us; cf. John xiv. 7-9. In favour of
this view, we may mention that the duty of a yon N00, Job xxxiii. 23 (cf. 2 Chron.
xxxii, 31; Rabb. OOD; Test. XII. patr. ἄγγελος παραιτούμενος), was not merely to
represent man with God (cf. Matt. xviii. 10 ?), but at the same time to represent God
with men, f* DIND 279, Job xxiii. 23. To maintain, with regard to this passage, that
παράκλητος is related to παρακαλεῖν as διδάσκαλος to διδάσκειν, and that the Holy Spirit
is called Paraclete because He has the office of παράκλησις, apart from the impossibility
of deriving παράκλητος from παρακαλεῖν instead of from παρακέκλησθαι, is also rendered
difficult by the circumstance that παρακαλεῖν and παράκλησις do not occur at all in the
writings of John, much less in the specific N. T. sense; and that the Targum rendering
in Job xxxiii. 23, xurdprp, has for its antithesis sp, κατήγορος, κατήγωρ, see Delitzsch on
the passage. The connection of the meaning of παράκλητος with παρακαλεῖν, and not
with παρακέκλησθαι, is defended by an appeal to the usus loguendi; but actual examples
of this can alone influence the lexicographer; and the only instances adducible are the
versions of Aquila and Theodotion, which render 52 (comforter) in Job xvi. 2 by παρά-
«Anos, where the LXX. has παρακλήτωρ, and Symmachus παρηγορῶν ; but their peculiar
application of the word, moreover, may have been due quite as much to the age at which
they wrote (the first half of the second century A.D.), or to their Christian surroundings,
the active rendering of πάράκλητος as = ὁ παρακαλῶν having begun to obtain a footing
among Christians (vid. Suicer). This latter usage was due to the fact that, on the one
hand, precisely the doctrine of the Holy Spirit was then least understood ; on the other
hand, that it was natural to regard the advocate of the helpless, needy, and troubled ἱκέτης
as his consolation or comforter. The example adduced from Philo in favour of deriving
παράκλητος from the active παρακαλεῖν proves nothing, for παράκλητος there also clearly
means intercessor, Philo, de mund. creat. p. 4 (5), οὐδενὶ δὲ παρακλήτῳ ... μόνῳ δὲ ἑαυτῷ
χρησάμενος ὁ θεὸς ἔγνω δεῖν εὐεργετεῖν K.T.d.

Παράκλησιες, ή, (L) Calling towards or hither to help, begging. — (II.) Exhortation,
encouragement, 6.5. πρὸς ἀρετήν. In Isocr. 2 A, over against παραίνεσις, warning. Here-
with is connected the N. T. sense of the word, which corresponds to the use of παρακαλεῖν,
Accordingly the word of Scripture is a παράκλησις, an admonitory, encouraging, and con-
solatory exhortation for the purpose of strengthening and establishing the believing
possession of redemption. Rom. xv. 4, ὅσα mpoeypddn, εἰς τὴν ἡμετέραν διδασκαλίαν
ἐγράφη, ἵνα διὰ τῆς ὑπομονῆς Kal τῆς παρακλήσεως τῶν γραφῶν τὴν ἐλπίδα ἔχωμεν; cf.
Phil. ii. 1; Heb. xii. 5; and the Epistle to the Hebrews is termed λόγος τῆς παρακλή-
σεως, xiii, 22, because its design is to strengthen faith. Paul terms his preaching of the
gospel also παράκλησις, 1 Thess. ii. 2, 3 (cf. 2 Cor. viii. 4,17; Luke iii. 18, πολλὰ μὲν
οὖν καὶ ἕτερα παρακαλῶν εὐηγγελίξετο τὸν λαόν), and admonishes Timothy, πρόσεχε τῇ

Παράκλησις 339 Καλός

ἀναγνώσει, τῇ παρακλήσει, τῇ διδασκαλίᾳ, cf. Acts xiii. 15. The contents of the letter,
addressed to the church at Antioch by the Apostolic Council, are designated παράκλησις
in Acts xv. 31. It accordingly denotes comforting words, consolation, in Acts ix. 31;
2 Thess. ii. 16, 6 ἀγαπήσας ἡμᾶς καὶ Sods παράκλησιν αἰωνίαν καὶ ἐλπίδα ἀγαθὴν ἐν
χάριτι; Philem.7. Opposed to @rApis and παθήματα, 2 Cor. vii. 4 ; conjoined with χαρά,
vii. 7, 13. Cf 2 Cor. ii 3-7; Luke vi. 24. On Luke ii. 25, where the Messiah is
described as παράκλησις τοῦ Ἶσρ., cf. Nah. iii. 7 = 0929, — Παράκλησις, as a distinct feature
of the proclamation of salvation, belongs to the department of prophesying, 1 Cor. xiv. 3, and
appears as a special charisma in Rom. xii. 8. It is therefore not an inaccuracy when, in
Acts iv. 36, the name Barnabas, 78132 93, is interpreted vids παρακλήσεως (cf. Acts xiii. 1),
in order to indicate that his prophetic gift manifested itself specially in the exercise of
paraclesis. —In connection with Acts xiii. 15 and 1 Tim. iv. 13, παράκλησις was regarded
as based on the reading of a portion of Scripture (Luke iv. 20, 21, an expository applica-
tion of the prophetic word), although this was by no means the whole. Just. Mart. apol.
i. 67, εἶτα παυσαμένου τοῦ ἀναγινώσκοντος ὁ προεστὼς διὰ λόγου τὴν νουθεσίαν Kal πρό-
κλησιν τῆς τῶν καλῶν τούτων μιμήσεως ποιεῖται.

Προσκαλέω, to call to, to call hither. In the N. T., as in the LXX,, only the
middle, to call to oneself, Matt. x. 1, xv. 10, 32, xviii. 2, xx. 25; Mark iii. 13, 23,
vi. 7, vii. 14, viii. 1, 34, x. 42, xii. 43, xv. 44; Luke vii. 19, xv. 26, xvi. 5, xviii. 16;
Acts vi. 2, xiii. 7, xx. 1, xxiii. 17, 18, 23; Jas. v. 14. We find an approximation to
the Attic use = to cause to be summoned before court, to accuse, in Matt. xviii. 32; Acts v. 40
= to summon before one (cf. πρόσκλησις, summons, 1 Tim. v. 21, Lachm.). A use suggested
by the peculiar meaning of καλεῖν (cf. Mark iii. 13) is found in Acts ii. 39, ὅσους ἂν προσ-
καλέσηται κύριος ὁ θεὸς ἡμῶν, from Joel iii. 5, where the same persons are designated
εὐαγγελιζόμενοι (passive). The preposition has here local significance, in that Israel in its
dispersion is primarily meant. Figuratively = to call any one toa work; Acts xiii. 2, εἰς τὸ
ἔργον ὃ προσκέκλημαι αὐτούς ; xvi. 10, προσκέκληται ἡμᾶς ὁ κύριος εὐαγγελίσασθαι αὐτούς,
(On the perfect, cf. Winer, ὃ 234.)

Καλός, 7, ov, beautiful, related probably to the German Heil, Goth. hails, Sanscr.
kaljas, healthy, agreeable; kaljanas, beautiful, excellent; vid. Curtius, Grundziige der griech.
Eiymologie, 130. It is an epithet of that whose appearance has a certain harmonious
completeness ; ef. the connection between the German schén and scheinen, schonen; middle
High German, schoon=pure. Kandés is related to its syn. ἀγαθός, as the appearance to
the essence. See under (II.). — Καλός answers chiefly to the two Heb. words 75° and
2in,—the former being usually translated by καλός, and only occasionally by ὡραῖος and
compounds with εὖ, as εὐπρόσωπος, εὔριζος ; the latter as frequently by ἀγαθός. The
former (75°) corresponds to the meaning (I. a), the latter (212) to (I. 6) and (IL), which
see for further details,

(1) @.) Beautiful, pleasing, of objects perceived by the senses; Heb. 75‘, Gen. xii. 14;

“τ

Καλός 840 Καλός

Deut. xxi. 11, and often. In the N. T., only in Luke xxi. 5, καλοὶ λίθοι. ---- (b.) Accept-
able, agreeable, serviceable, well fitted — rib, which, however, in this sense is quite as
frequently, if not more frequently, rendered ἀγαθός. Gen. ii. 9, καλὸν εἰς βρῶσιν ; Xen,
Mem. iii. 8.7, πάντα yap ἀγαθὰ μὲν καὶ καλά ἐστι πρὸς ἃ ἂν εὖ ἔχῃ, κακὰ δὲ καὶ αἰσχρὰ
πρὸς ἃ ἂν κακῶς; synonymously with χρήσιμος, ibid. 4-10; Plat. Hipp. maj. 295 C,
σῶμα καλὸν πρὸς δρόμον. So in Matt. xiii, 8, 23; Mark iv. 8, 20; Luke viii. 15,
ἔπεσεν ἐπὶ τὴν γῆν τὴν καλὴν καὶ ἐδίδου καρπόν. Figuratively, καρδία καλὴ καὶ ἀγαθή
(not in a directly ethical sense, and therefore not conformable to the classical καλὸς καὶ
ἀγαθός) in the same passages, Compare Ezek. xvii. 8, πεδίον καλὸν... τοῦ ποιῆσαι
βλαστὸν καὶ ἐνέγκαι καρπόν. ---- Mark ix. 50, καλὸν τὸ ἅλας ; Luke xiv. 34; Luke vi. 38,
μέτρον καλόν; Heb. vi. 5, καλὸν γευσαμ. θεοῦ ῥῆμα. Cf. καλὸν καὶ ἀπόδεκτον, 1 Tim. ii. 3,
under (II. δ. Especially do we find in the N. T. the neuter καλόν, sc. ἐστίν = it agrees
with, it is good, beneficial; not to be confounded with καλόν ἐστι in the moral sense as =
πρέπει. Of. Gen. ii. 18, οὐ καλὸν εἶναι τὸν ἄνθρωπον μόνον ; Jonah iv. 3; so Matt. xvii. 4,
xviii. 8, 9, xxvi. 24; Mark ix. 5, 42, 43, 45, 47, xiv. 21; Luke ix. 33; Rom. xiv. 21
(cf. ver. 19); 1 Cor. vii. 1, 8, 26; cf. καλῶς... κρεῖσσον, vii. 38.—ix. 15.

(II.) Of a perfected inner nature manifesting and demonstrating itself outwardly =
distinguished, excellent, valuable, costly, important, beautiful, in the physical and moral
sphere. In the LXX. = 3p, and indeed in Genesis constantly ; in the other books inter-
changeably with ἀγαθός, which is preferred when physical excellence is referred to;
whereas, for moral excellence, one word is as often applied as the other; see IL. 8,

(a.) Of physical characteristics = spotless, exquisite, genuine, 1 Tim. iv. 4, πᾶν κτίσμα
θεοῦ καλόν, cf. Gen. i 4, 10, 31, and often = spotless, perfect in form and nature. Hence,
Matt. xiii. 45, καλοὶ papyapiras, genuine pearls (cf. ver. 46, εὑρὼν δὲ ἕνα πολύτιμον pap-
yapirnv). Cf. Xen. Mem. iii. 1. 9, διαγυγνώσκειν τό τε καλὸν ἀργύριον καὶ τὸ κίβδηλον.----
Of καρπός, opposed to campos, Matt. iii, 10, vii, 17-19, xii. 33; Luke iii. 9, vi. 43;
δένδρον, Matt. xii. 33; Luke vi. 43; σπέρμα, Matt. xiii. 24, 27, 37, 38; cf. xiii. 48;
οἶνος, John ii. 10 = costly, valuable ; 1 Tim. iii, 1, εἴ τις ἐπισκοπῆς ὀρέγεται, καλοῦ ἔργου
ἐπιθυμεῖ; iii, 13, βαθμὸς καλός ; vi. 19, θεμέλιον καλόν; 2 Tim. i. 14, καλὴ παραθήκη ;
Jas. ii. 7, καλὸν ὄνομα ; Heb. xiii. 9, καλὸν βεβαιοῦσθαι τὴν καρδίαν; Matt. xxvi. 10,
ἔργον καλόν ; Mark xiv. 6.

(.) In the moral sphere; excellent, noble, worthy of recognition, spotless, becoming,
well-suited, beautiful, good. An aesthetic designation of what is morally good, very fre-
quently used by classical writers, especially by Plato; cf. τὸ καλόν, of virtue, opposed to
αἰσχρόν, disgraceful, τὸ αἰσχρόν, disgrace, synonymously with ὄνειδος. Cf. εἰς κάλλος ζῆν,
ὁ εἰς κάλλος βίος, Xen. Cyrop. viii. 1. 33; Ages. ix. 1, of the manifestations of σωφροσύνη
and δικαιοσύνη ; see Niigelsbach, Nachhom. Theol. v. 2.60. Whilst δίκαιος expresses a
simply legal judgment, καλός reflects the satisfactory, agreeable impression made by what
is good as it manifests itself. Cf, Hom. Od. xx. 24, od γὰρ καλὸν aréuBew, οὐδὲ δίκαιον,
ξείνους Τηλεμάχου. The frequent use of this word in the profane sphere evinced great

Καλός 341 Καλός

refinement and delicacy, though it involved the danger of introducing a too outward estimate
of the moral. This is especially true of the Attic designation of a man of honour,—xadds
καὶ ἀγαθός, “a man, as he ought to be; apt and competent in outward matters; upright
and reliable in sentiment—a man of honour. The καλοὶ καὶ ἀγαθοί, especially in Athens,
were the optimates, the men of good family, education, and manners—the cultured, in oppo-
sition to the rough masses of the people,” Pape ; those “ who were expected to have the out-
ward and inward properly adjusted,” Passow. As respects the biblical view of life, it is
worthy of note that the expression καλὸς καὶ ἀγαθός (opposed to ἄδικος καὶ πονηρός, Plat.
Gorg. 470 E) occurs neither in the translation of the LXX. nor in the N, T., but only in
the Apocrypha, Tob. vii. 7; 2 Macc. xv. 12, Even καλός, in the moral sense, does not
occur, so far as the usage can be surveyed, as applied to persons in the LXX.; we find,
however, ὠγαθός = 350, Prov. xiii. 2, 22, xiv. 14, 22, xv. 3; 1 Kings ii. 32; 1 Sam.
ii, 26 ; Eccles. ix. 2. It is true καλός is applied in the N. T. to persons; but only with
respect to particular calling or office, in which they show efficiency. So in John, ὁ ποιμὴν
ὁ καλός, John x. 11, 14, and in the Pastoral Epistles, 1 Tim. iv. 6, καλὸς διάκονος ᾿Ιησοῦ
Χριστοῦ; 2 Tim. ii. 3, καλὸς στρατιώτης Χριστοῦ ᾿Ιησοῦ; as also in 1 Pet. iv. 10, ὡς
καλοὶ οἰκονόμοι ποικίλης χάριτος θεοῦ; On the other hand, it is more frequently used in
the LXX. and the N. T., both as an adjective qualifying nouns which denote things, and
alone, τὸ καλόν, καλά. Apart from Genesis, in which, as remarked, 3i0 regularly = καλός,
it is used as frequently as ἀγαθός, ἀγαθόν in a moral sense = 310; and, indeed, the latter
ἀγαθός, on the one hand, in Deut. i. 39, xxx. 15 ; 2 Sam. xix. 35; 1 Kings iii. 9, viii. 36 ;
2 Chron. vi. 27; Neh. v, 9; Prov. ii. 9, 20, xxiv. 23; Eccles. ix. 2, xii. 14; Isa. vii. 15.
Καλός, on the other hand, just in the same combinations in Lev. xxvii. 12 ; Num. xxiv. 13;
Deut. vi. 18 ; Job xxxiv, 4; Prov. xvii. 26, xviii. 5, xx. 23; Isa. v. 20; Amos v. 14,15;
Mic. iii. 2, vi. 8 (Gen. ii. 17, iii. 5,21). The antithesis to καλός is πονηρός, Lev. xxvii. 12 ;
Num. xxiv. 13; Amos v. 14, οἷο. ; to ἀγαθός, on the contrary, κακός, Deut. i. 39,
xxx. 15, etc. In the N. T., however, we find κακόν as the antithesis of καλόν, Rom.
vii. 21, xii. 17; 2 Cor. xiii. 7; Heb. v. 14, ef. John xviii. 23; Mark xvi. 18, καλῶς...
κακῶς.--Καλός is conjoined with νόμος in Rom. vii. 16 (1 Tim. i. 8, «. ὁ νόμος ἐάν τις
αὐτῷ νομίμως χρῆται; probably, however, better explained according to II, a); Jas,
iii. 13, «. ἀναστροφή, as in 1 Pet. ii, 12, ἀναστροφὴν ὑμῶν ἐν τοῖς ἔθνεσιν ἔχοντες καλὴν ;
Heb. xiii, 18, καλὴ συνείδησις, synonymously with καθαρά, see συνείδησις. Further,
στρατεία, 1 Tim. i. 18, cf. 2 Tim. ii. 3; ἀγὼν τῆς πίστεως, 1 Tim. vi. 12; 2 Tim. iv. 7;
ὁμολογία, 1 Tim. vi. 12,13; διδασκαλία, 1 Tim. iv. 6; μαρτυρία, 1 Tim. iii. 7; ἔργα,
1 Tim. ν. 10, 25, vi. 18; Tit. 11, 7, 14, iii, 8, 14; Heb. x. 24; 1 Pet. ii. 12; Matt.
v. 16; John x. 32, 33, (“It is interesting to note that in the Pastoral Epistles, whose
design was to call the attention of Christians, on the eve of their great struggle with
the world, to the beauty and nobility of perseverance in holiness, the reward thereof, and
the goal of glorification, the word καλός is very frequently employed,” Zezschwitz, p. 61.)
It would perhaps be more correct to say, that the necessity of paying heed to the outward

Καλός 842 ᾿Αποκαλύπτω
character and consistency of Christian conduct became the more imperative the further
the church advanced from its mere beginning, and the nearer it approached a position of
importance in the world. Cf. 1 Pet. ii 12; Matt. v.16. To this state of things the
Pastoral Epistles owe their peculiar character. The neuter τὸ καλόν, Rom. vii. 18, 21;
2 Cor. xiii. 7; Gal. iv. 18, vi. 9; 1 Thess. v. 21; Heb. v. 14; Jas. iv. 17; καλά, Rom.
xii. 17; προνοούμενοι καλὰ ἐνώπιον πάντων avOp., as in 2 Cor. viii. 21; Tit. iii, 8. K.
is not merely what is morally good and right, but also what recommends itself by its out-
ward appearance, cf. 1 Cor. v. 6, οὐ καλὸν τὸ καύχημα ὑμῶν.---- ΤΠ. adverb καλῶς, beauti-
fully, well, corresponding to καλός, 1. ὃ, Matt. v. 44, καλῶς ποιεῖν, to act well, usefully,
to do well, Matt. xii. 12 ; Luke vi. 27 ; 1 Cor. vii. 37, 38 ; 3 John 6 (= 20%, Zech. viii. 15,
καλῶς ποιῆσαι τὴν “Ἱερουσαλήμ, opposed to κακῶσαι ὑμᾶς, ver. 14). Cf. καλῶς ἔχειν,
Mark xvi. 18. In profane Greek, καλῶς, in the combination «ad. ποιεῖν, generally
expresses, agreeably to IL. a., approval and recognition ; or, agreeably to IL b, a moral
judgment. In the N. T. the former occurs in Matt. xv. 7; Mark vii. 6, 37, xii. 28, 32;
Luke vi. 26, xx. 39; John iv. 17, viii. 48, xiii, 13; Acts x. 33 (xxv. 10, κάλλιον ém-
γινώσκειν), xxviii. 25; 1 Cor. xiv. 17; Phil iv. 14; Jas. ii 3. And the latter, the
moral sense, Gal. iv. 17, v. 7; 1 Tim. iii. 4, 12, 13, v.17; Heb. xiii. 18; Jas. ii. 8,19;
2 Pet. i. 19.—It denotes an éronical approval or recognition in Mark vii. 9; 2 Cor, xi. 4.
Cf. Soph. Ant. 738, καλῶς ἐρήμης γ᾽ ἂν σὺ γῆς ἄρχοις μόνος.

Καλύπτω, to wrap round, to cover up, synonymous with κρύπτειν, Matt. x. 26 ;
Luke viii. 16, xxiii. 30 ; Matt. viii. 24. Figuratively, ἀγάπη καλύπτει πλῆθος ἁμαρτιῶν,
1 Pet. iv. 8; Jas. v. 20, ef. Prov. x. 12; it corresponds with 73, Ps, xxxii. 1; LXX.
ἐπικαλύπτ., Ps, Ixxxv. 2.—2 Cor. iv. 3, τὸ ed. ἐστιν κεκαλυμμένον, it is not recognised as that
which it is; ef. vv. 2, 4, iii. 13. Cf. Luke ix. 45, ἠγνόουν τὸ ῥῆμα τοῦτο καὶ ἣν παρα-
κεκαλυμμένον ἀπ᾽ αὐτῶν, ἵνα μὴ αἴσθωνται αὐτό.

᾿Αποκαλύπτω, to unveil, to discover, to make visible, to reveal, opposed to καλύπ-
τειν, Matt. x. 26; συγκαλύπτειν, Luke xii. 2; κρύπτειν, Matt. xi. 25; ἀποκρύπτειν,
Luke x. 21, both for the purpose of sentient (Matt. x. 26; Luke xii. 2; 1 Cor. iii. 13;
2 Thess. ii. 3, 6, 8) and spiritual perception, cf. Matt. xi. 27, where ἐπιγινώσκειν, and
Luke x. 22, where γινώσκειν is the result. It answers to 753, 1 Sam. iii, 21; Dan. ii,
19, 28. The word serves specially in the N. T. to denote the act of divine revelation,
whether it relate to redeeming facts, to the objects of faith and hope, or to the objects of
Christian knowledge and intelligence,—and that both to believers and unbelievers. As
objects, we find the Father and the Son in Matt. xi. 27 ; Luke x. 22; Gal.i. 16 ; ὁ βραχίων
κυρίου, John xii. 38 (Isa. liii, 1); ὁ υἱὸς τοῦ ἀνθρ., Luke xvii. 30 ; δικαιοσύνη θεοῦ, Rom.
i 17; ὀργὴ θεοῦ, Rom. i. 18; μέλλουσα δόξα τῶν υἱῶν τ. θ., Rom. viii. 18, 1 Pet. v. 1;
σωτηρία, 1 Pet. i. 12; πίστις, Gal. iii. 23; μυστήριον τοῦ Χριστοῦ, Eph. iii. 5; ef. διὰ
τοῦ πνεύματος, 1 Cor. ii. 10. Cf. besides, 1 Cor. iii. 13, ἑκάστου τὸ ἔργον ; Phil. iii. 15 ;
Matt. xi, 25, xvi. 17; Luke x. 21, Without object, 1 Cor. xiv. 30, ἐὰν ἄλλῳ ἀπο-

᾿Αποκαλύπτω 343 Καρδία

καλυφθῇ, if a divine revelation, disclosure, communication has been made-—Applied to the
appearance of Antichrist in 2 Thess. ii. 3, 6, 8.

"Armoxddruwpcs, ἡ, uncovering, unveiling, disclosure, revelation; rare in profane
Greek, eg. Plut. Cat. maj. 20, as synonymous with γύμνωσις. 1 Sam. xx. 30 = "NY,
denudatio, In the N. T. it is applied exclusively to disclosures and communications pro-
ceeding from God or Christ, of objects of Christian faith, knowledge, and hope, that are in
and by themselves hidden, unknown, and unrecognised, Rom. xvi. 25, ἀπ. μυστηρίου. Cf.
Eph. iii. 3; 1 Cor. ii 10.—(L) With the genitive of the revealing subject, ἀ. κυρίου,
2 Cor. xii. 1; ᾿Ιησοῦ Χριστοῦ, Rev. i. 1.—(II.) With the genitive of the object revealed,
Rom. viii. 19, τῶν υἱῶν τοῦ θεοῦ, cf. Col. iii. 3, ἡ ζωὴ ὑμῶν κέκρυπται σὺν Χριστῷ ἐν τῷ
θεῷ.----ἀποκάλ. τοῦ κυρίου, 1 Cor. i. 7, 2 Thess. i. 7; ᾿Ιησοῦ Χριστοῦ, 1 Pet. i. 7, 13;
τῆς δόξης αὐτοῦ, 1 Pet. iv. 13, namely, at His second coming, cf. Luke xvii. 30; Gal.
1. 12,15, 16; Rom. ii. 5, a. δικαιοκρισίας τοῦ Gcod.—(III.) Absolutely, in Eph. iii. 3,
κατὰ ἀποκ. ἐγνωρίσθη μοι τὸ μυστήριον, cf. 1 Cor. ii. 10; 2 Cor. xii. 7, ὑπερβολὴ τῶν
ἀποκαλύψεων; 1 Cor. xiv. 6, λαλεῖν ἐν ἀποκαλύψει, ἐν γνώσει, ἐν προφητείᾳ, ἐν διδαχῇ,
where ἀποκάλυψις denotes the separate communication of new facts; γνῶσις, the know-
ledge of revelations of grace already given; προφητεία, the application of existing and
new revelations. In Luke ii. 32, φῶς eis ἀποκ. ἐθνῶν might denote the dispersion of
the darkness in which, according to Isa, xlii. 6, 7, xlvi. 9, xxv. 7, καθημένοι ἐν σκότει,
the nations sit. ᾿Εθνῶν, however, as the genitive of possession, may correspond to the
dative (cf. Kriiger, ὃ xlvii. 7. 5), so that the passage would have to be explained analo-
gously to Eph. i. 17, ἵνα ὁ θεὸς... δῴη ὑμῖν πνεῦμα ἀποκαλύψεως, ἐν ἐπιγνώσει αὐτοῦ.
The word is peculiarly Pauline, as is indeed also the verb in this special sense.

Καρδία, ἡ (in Homer mostly κραδίη), the heart, as a bodily organ, and at the same
time, especially in Homer and the Tragedians, as the seat of the emotions and impulses,
particularly of those which are not specifically moral, but are associated with a physical
affection, as e.g. fear, courage, anger, joy, sadness. Where love, too, is ascribed to the heart,
it is considered more an affection than an act of the heart; cf. eg. Ar. Wubb. 86, ἐκ τῆς καρ-
δίας με φιλεῖς, with Eurip. Hipp. 26, καρδίαν κατέσχετο ἔρωτι Sew. So also when it is
represented as the seat of the inclinations and desires. "When Homer further ascribes to
it meditation and thought (71. xxi. 441, ὡς dvoov κραδίην eyes, cf. Pind. Ol. xiii. 16, ἐν
καρδίαις σοφίαν ἐμβάλλειν, cf. Prov. x. 8 ; Ex. xxviii. 3. xxxi. 6, xxxv. 10, 25, 35, xxxvi.
1, 2, 8), it is the mode of representation of an immediate, non-reflective life, which does
not distinguish between thought and feeling.

How closely allied to this the biblical usage is, we shall further see below. In some
passages καρδία is used to translate the Hebrew 27 (Ps. v. 10, lxii. 5, xxxix. 4); but a
better equivalent, considering the fundamental meaning of 27p (elsewhere = κοιλία, ἐγκοίλια,
γαστήρ, τὰ ἔγκατα, strictly the internal part of the body, the entrails), where it has a
psychological and not a purely physiological force, would be the Homeric ¢péves (not in

Καρδία 344 Καρδία

the LXX., except in Dan. iv. 31, 33, where it is=3729), which denotes the “ corporeal
principle of the spiritual life,’ in which the functions of the mind, feeling, thought, and
volition all have their seat, and which is then put for the spiritual (mental) activity itself,
whilst the incorporeal principle is designated θύμος (the biblical term is πνεῦμα; οἵ, the
remarks made below on the relation of the heart to the mind). Cf. the Lexicons, and
Niigelsbach, homer. Theol. vii. 17 ff.; Ps. li. 11, καρδίαν (2) καθαρὰν κτίσον ἐν ἐμοί, καὶ
πνεῦμα εὐθὲς ἐγκαίνισον ἐν τοῖς ἐγκάτοις wou; Hos. ν. 4, πνεῦμα πορνείας ἐν αὐτοῖς, D313 ;
cf. 2ῚΡ, as -- αὐτός, ἑαυτός, etc., Gen. xviii. 12; Jer. ix. 8; Ps. lv. 5; 1 Kings iii. 28.
διάνοια, Jer. xxxi. 33.

Καρδία is the proper equivalent of the Hebrew 2, 32, though it must be observed
also that in several passages ψυχή answers to this, and indeed justly, as far as the Greek
usage is concerned. The following are the passages: 1 Kings xviii. 37 ; 1 Chron. xiii. 38,
xv. 29, xvii. 2; 2 Chron. vii. 11, xv. 15, xxxi. 21; Job vii. 11; Ps. lxix. 21; Prov.
vi. 21; Isa. vii. 2, 4, x. 7, xiii. 7, xxiv. 7, xxxiii. 18, xliv. 19; Ezek. xxxv. 4; cf. Isa.
xxxv. 4, ὀλυγόψυχος τῇ διανοίᾳ = PIT ; ὀλυγοψυχεῖν = v2 Typ, Num. xxi. 4. In the
language of ordinary life and in prose Ψυχή was chiefly used, instead of the Homeric and
poetic καρδία, to denote the seat, not merely of the desires, passions, and sensations, but
also of the will; cf. the details in Passow’s Lewicon under ψυχή. Plat. Conv. 218 A, ἐγὼ
οὖν δεδηγμένος τε ὑπὸ ἀλγεινοτέρου καὶ τὸ ἀλγεινότατον ὧν ἂν τις δηχθείη THY καρδίαν
γὰρ ἢ ψυχὴν ὅ τι δεῖ αὐτὸ ὀνομάσαι πληγείς τε καὶ δηχθεὶς ὑπὸ τῶν ἐν φιλοσοφίᾳ
λόγων, οἱ ἔχονται ἐχίδνης ἀγριώτερον. On the other hand, the Hebrew ®2 is never trans-
lated καρδία; the passages cited for this, Gen. xxxiv. 3 and Lam. iii. 21, are owing to a
mistake. Now, although the biblical 3, καρδία, in its full meaning—as we shall show
further on—corresponds more to the profane ψυχή, still there was sufficient ground for
employing καρδία to express that which was meant by 2. For the range of the Hebrew
vp), to which in Greek ψυχή alone corresponds, differs so widely from the ideas connected
with ψυχή, that utter confusion would have been the consequence of the unlimited
employment of ψυχή as a rendering of 29. Not only does 39, καρδία, in the Bible, never,
like VB3, ψυχή, denote the personal subject itself, indeed it could not do so; but precisely
that which in profane Greek is ascribed to the soul,—yp. ἀγαθή, ὀρθὴ, δικαία, εὔνους, εὖ
φρονοῦσα; ἀγαθὸς, πονηρὸς την ψυχήν, ---ἶδβ, in the Bible, ascribed to the heart alone, and
cannot be otherwise, cf. Ps. li, 12, lxiv. 7, ci. 4; 1 Kings iii, 6, ix. 4; Neh. ix. 8; Job
xi. 13; Ps. xxiv. 4, lxxiii. 1; Prov. xxii, 11; Rom. ii. 5; 1 Tim. i. 5; Heb. iii. 12,
x. 22; Matt. v. 8; Luke viii. 15; 2 Pet. ii. 14, καρδίαν γεγυμνασμένη πλεονεξίαις, cf.
Isocr. ii, 11, τὴν ψυχὴν γυμνάξεσθαι. The usage of the apocryphal Book of Wisdom
alone follows that of profane Greek, viii. 19, ψυχῆς δὲ ἔλαχον ἀγαθῆς ; cf. ii, 22, ψυχαὶ
ἀμῶμου; vii. 27, ψυχαὶ ὅσιαι (ψυχὴν δικαίαν, in 2 Pet. ii. 8, is not to be confounded there-
with). According to biblical representations, the soul is not to be measured by attributes,
because moral qualities do not belong to its substance, but are strictly its accidents, attri-
butable to the heart as the seat and direct organ of the soul; see below. Cf. Prov,

————— δδυν

Καρδία 345 Καρδία

xxi. 10, ψυχὴ ἀσεβοῦς, not ἀσεβής. (At the same time, it is already clear here how very
important the idea of the heart is in connection with biblical views of life.)

Further, when we find, finally, that 25—apart from the passages in which by abstract
generalization the reflective personal pronouns are used in the same way as they are for
ΞΡ, WI, M—is rendered by διάνοια in Lev. xix. 17 ; Num. xv. 39; Deut. vii. 17; Gen.
xvii. 17, xxiv. 45, xxvii. 41, xxxiv. 3, xlv. 26; Ex. ix. 21, xxxv. 34; Deut. xxviii..28,
xxix. 18 ; Josh. v.1; Job i. 5; Isa. xiv.13; cf. Gen. vi. 6, viii. 21 = διανοεῖν ; Ex. vii. 23
=vovs,—no rule can be deduced therefrom for the cases in which a reflective activity is
ascribed to the heart. For there are just as many, if not more, passages in which καρδία
is used in the same combinations. Comp. eg. Gen. xxxiv. 3 with Isa, xl 2, Deut. viii.
5, 17, 1 Sam. xxvii. 1, and other places (in Ex. xxxv. 10, σοφὸς τῇ διανοίᾳ is a doubtful
reading instead of cod. τ. καρδίᾳ used in the other places). But it is with this trans-
lation as it was with that through yvy7j—it was more natural, on the whole, for a
Greek, in thinking and speaking, to separate the reflective power from the heart. It
may appear strange, however, that the LXX. translators were never led astray to render
WB) by νοῦς or διάνοια.

In all this we see the energy of the spirit of the Bible, compelling the LXX. to
retain καρδία, a word which was relatively obsolete, and to give it a new force, That
mention is, on the whole, much more rarely made of the heart in the N. T. than in the
O. T., is due mainly to the circumstance that the reflexive personal pronouns are much
more frequently employed where in Hebrew the more concrete 2) would stand, eg. in
2 Cor. ii. 1; Matt. ix. 3, xvi. 7, 8, xxi. 25, 38, etc.; cf Ex. iv. 14; Num. xvi 28,
xxiv. 13; Esth. vi. 6; Ps. xxxvi. 2.

Καρδία denotes, then, (I.) the heart; (a.) simply as the organ of the body, 2 Sam.
xviii. 14; 2 Kings ix. 24; (0.) as the seat of life, which chiefly and finally participates in
all its affections. Judg. xix. 5, στήρισον τὴν καρδίαν cov Ψψωμῷ ἄρτου, cf. ver. 8.
In Ex. ix. 14, ἐξαποστέλλω πάντα τὸ συναντήματά μου eis τὴν καρδίαν σου, the point is,
that the plagues to come, in distinction from those that were past, would directly affect
the life of Pharaoh and his people; cf. Job ii. 4-6. Cf. also the LXX. rendering of Ps.
xxviii. 7, 3 PY -- ἀνέθαλεν ἡ σάρξ pov. This mode of speech, however, involves also a
decided reference to the fact that the heart as the seat of life is the centre of the collec-
tive life of the person, and as such is influenced by all the affections of life. Cf. 1 Kings
xxi. 7, 12? ION DNDN, φώγε ἄρτον καὶ σεαυτοῦ γενοῦ; Acts xiv. 17, ἐμπιπλῶν τροφῆς καὶ
εὐφροσύνης τὰς καρδίας ἡμῶν. Cf. Gen. xviii. 5; Ps. xxviii. 11, cii. 5, xxii. 27, lxxiii. 26,
where σάρξ and καρδία answer perhaps to the German Leth wnd Leben, body and life. In
particular, compare Luke xxi. 34, μή ποτε βαρυνθῶσιν ὑμῶν αἱ καρδίαι ἐν κραυπάλῃ
καὶ μέθῃ καὶ μερίμναις βιωτικαῖς. The heart is more than the centre of the animated
material organism ; were this not the case, 3, like vB and ™, would be predicated of
animals, which it never is except in Job xli. 16, where the heart is named solely as a part
of the body, and in Dan, iy. 13, ἡ καρδία αὐτοῦ ἀπὸ τῶν ἀνθρώπων ἀλλοιωθήσεται, καὶ

2X

Καρδία 346 Καρδία

καρδία θηρίου δοθήσεται αὐτῷ, ----ἃ passage from which we first clearly learn that the heart,
as the seat and main organ of the life, is in particular—

(IL) The seat and centre of man’s personal life, in which the distinctive character of
the human WV) and 1 manifests itself; which, on the one hand, concentrates the personal
life of man in all its relations,—the unconscious and the conscious, the voluntary and the
involuntary, the physical and spiritual impulses, sensations, and states; and, on the other
hand, is the immediate organ by which man lives his personal life; compare for both the
principal passage, Prov. iv. 23, τήρει σὴν καρδίαν' ἐκ γὰρ τούτων ἔξοδοι ζωῆς ; Ps. lxix. 33,
ἐκζητήσατε τὸν θεὸν καὶ ζήσεσθε, Hebrew 02329 M™, Accordingly, it is not surprising that
in some passages and expressions καρδία is used as parallel both to ψυχή and to mvedua,—
to the latter even more prominently than to the former. The ψυχή, the subject of life,
whose principle is the πνεῦμα, has in καρδία its immediate organ, concentrating and mediating
all its states and activities, and therefore occupies a position between the two, πνεῦμα---

ψυχή---καρδία. And further, it is the heart, as the organ concentrating, and the medium οὗ.

all states and activities, in which the πνεῦμα, the distinctive principle of the Ψυχή, has
the seat of its activity. Accordingly, on the one hand, the emotions of joy, sorrow, etc., are
ascribed both to the heart and the soul; comp. Prov. xii. 25, καρδίαν ταράσσει; Ps.
exix. 21; Job xxxvii. 1; Ps. exliii. 4; John xiv. 1, 27, μὴ ταρασσέσθω ὑμῶν ἡ καρδίᾳ,
with John xii. 27, ἡ ψυχή pou τετάρακται; Acts xv. 24; Gen. xli. 8, ἐταράχθη ἡ ψυχὴ
αὐτοῦ; Ps. vi. 4, Ixxxvi. 4, εὔφραινον τὴν ψυχὴν τοῦ δούλου σου; civ. 16, εὐφραίνει
καρδίαν; Acts xiv. 17; Ps. xxii. 27, ζήσονται αἱ καρδίαι αὐτῶν ; Prov. iii. 22, ἵνα ζήσῃ ἡ
ψυχή σου. Further, ef. the parallelism, Ps. xciv. 19, κατὰ τὸ πλῆθος τῶν ὀδυνῶν μου ἐν
τῇ καρδίᾳ μου αἱ παρακλήσεις σου ηὔφραναν τὴν ψυχήν pov; Prov. xxvii. 9, μύροις καὶ
οἴνοις καὶ θυμιάμασιν τέρπεται καρδία, καταῤῥήγνυται δὲ ὑπὸ συμπτωμάτων ψυχή;
ii, 10, ἐὰν γὰρ ἔλθῃ ἡ σοφία εἰς τὴν σὴν διάνοιαν (29), ἡ δὲ αἴσθησις τῇ σῇ ψυχῇ καλὴ
εἶναι δόξῃ x.7.X. With respect to the emotional life, a review of the usage shows this
distinction, namely, that the immediate desire, which makes its appearance in the form
of a natural instinct, is ascribed to the soul (8A, ἐπιθυμία, of the heart, only in Ps. χχὶ 3°;
LXX. ψυχή, cf. Rom. i. 24; elsewhere only of the soul, Isa. xxvi. 8; Ps. x. 3; ef. Deut.
xii. 15, 20, 21, xviii. 6; 1 Sam. xxiii. 30; Jer. ii, 24.—Prov. xxi. 10; Job xxiii. 13;
Mic. vii. 1; 1 Sam. ii, 16; 2 Sam. iii. 21, etc), cf. Ps. lxxxiv. 3, xlii. 3; whereas the
desire cherished with consciousness and expressed with will, reflective volition, and resolve,
activity of thought, is ascribed to the heart. Cf. τῆν» FY) NPD, Esth. vii. 5 ; Eccles. viii. 11,
ix. 3. Of. further, Ps. xxxvii. 4, xxviii. 3, lxvi. 18 ; Jer. iii 17, οὐ alia. (Ds. xiii. 3, ἕως
τίνος θήσομαι βουλὰς ἐν ψυχῇ μου, ὀδύνας ἐν καρδίᾳ μου ἡμέρας, is not to be confounded
with the expression in 1 Cor. iv. 5, αἱ βουλαὶ τῶν καρδιῶν ; in Ps. xiii. they are the mani-
fold involuntary thoughts, plans, ete., which arise within man, and which not till afterwards
claim reflection.) Vid. Oehler in Herzog’s Real-Encycl. vi. 15, etc., under “ Herz.”—The
relation of the heart to the soul is clearly expressed in Jer. iv. 19, τὰ αἰσθητήρια τῆς
καρδίας pov μαιμάσσει (τουτέστιν θορυβεῖται) ἡ ψυχή μου (= ΞΡ ΠΡ nbinix): σπαράσσεται

Καρδία 847 Καρδία

ἡ καρδία μου" οὐ σιωπήσομαι, ὅτε φωνὴν σάλπυγγος ἤκουσεν ἡ ψυχή μου; Ps. xxiv. 4,
καθαρὸς τῇ καρδίᾳ, ὃς οὐκ ἔλαβεν ἐπὶ ματαίῳ τὴν ψυχὴν αὐτοῦ ; Jas. iv. 8, ἁγνίσατε καρ-
δίας δέίψυχοι;; οἵ. Jer. vi. 16, ἁγνισμὸς τῇ ψυχῇ; Luke ii. 35. When heart and soul are
spoken of in the Bible a3 conjoining, especially in a religious respect, it is not a combina-
tion of two synonymous expressions for the purpose of gaining force, but as, for example,
in the passage ἀγαπᾶν τὸν θεὸν ἐξ ὅλης τῆς καρδίας [διαν.] καὶ ἐξ ὅλης τῆς ψυχῆς, the
words ἐκ καρδ. denote the love of conscious resolve, which must at once become a natural
inclination or second nature. Cf. 1 Sam. xviii. 1. We always find καρδία first, ψυχή
second. The design is distinctly to teach that the entire, undivided person must share in
that which it has to perform with the heart. Comp. Deut. iv. 9, φύλαξον τὴν ψυχήν σου
σφόδρα... μὴ ἀποστήτωσαν (οἱ λέγοι) ἀπὸ τῆς καρδίας cov; 1 Chron. xxviii. 9, δούλευε
τῷ θεῷ ἐν καρδίᾳ τελείᾳ καὶ ψυχῇ θελούσῃ (NYE vB το 33, cf. Isa. xlii, 1); Deut.
xii 18. Cf. also 1 Sam. ii. 35, where God says, πάντα τὰ ἐν τῇ καρδίᾳ μου---αἰϊ that I
intend—xal ta ἐν τῇ ψυχῇ pov—all that I must demand, to which I am impelled by
myself—roujces, Further, cf. Deut. vi. 6, Josh. xxii. 5, where 2) = διάνοια gives pro-
minence to the element of reflection, intention, and consciousness in the conduct. (The
passages in question are Deut. iv. 9, 29, x. 12, xi. 13, xiii. 4, xxvi. 16, xxx. 2, 6, 10;
Josh, xxiii, 14; 1 Sam. ii. 35; 1 Kings ii. 4, viii 48; 2 Kings xxiii, 3, 25; 1 Chron,
xxii, 19, xxviii. 9; 2 Chron. xxxiv. 31, vi. 38, xv. 12, xxviii. 9; Jer. xxxii. 41.)

On the other hand, we find heart and spirit used as parallels, or in the closest connec-
tion with each other. For as the personal life (of the soul) is conditioned by the spirit
and mediated by the heart, the activity of the spirit must be specially sought in the
heart ; accordingly it is possible to attribute to the heart what properly and in the last
instance belongs to the spirit. As the spirit is specially the divine principle of life, and
is therefore particularly employed where manifestations, utterances, states of the religious,
God-related life come under consideration, we can understand why religious life and
conduct pertain mainly to the heart.— Spirit and heart are parallelized, eg., in Ps.
xxxiv. 19, συντετριμμένοι τὴν καρδίαν... ταπεινοὶ τῷ πν.; li. 19, θυσία τῷ θεῷ πνεῦμα
συντετριμμένον, καρδίαν συντετριμμένην καὶ τεταπεινωμένην ὁ θεὸς οὐκ ἐξουδενώσει ;
lxxviii. 9, γενεὰ ἥτις οὐ κατεύθυνεν ἐν τῇ καρδίᾳ αὐτῆς, καὶ οὐκ ἐπιστώθη μετὰ τοῦ θεοῦ
τὸ wv. αὐτῆς (Ezek. xiii. 3, 1 = καρδία; cf. Jer. xxiii. 16, 26,etc.), Further, in one case
we find ascribed to the spirit what in another case is ascribed to the heart; οἵ, Acts
xix. 21, ἔθετο ἐν τῷ πνεύματι, with Acts xxiii. 11, ἡ πρόθεσις τῆς καρδίας ; 2 Cor. ix. 7.
—1 Thess. ii. 17, ἀπορφανισθέντες ad’ ὑμῶν... προσώπῳ οὐ καρδίᾳ ; Col. ii. 5, τῇ σαρκὶ
ἄπειμι... τῷ πνεύματι σὺν ὑμῖν εἰμί, It is of chief importance to recognise the heart as
the seat of the activity of the Spirit, of the divine principle of life, vid. 1 Pet. iii. 4, 6
κρυπτὸς τῆς καρδίας ἄνθρωπος, ἐν τῷ ἀφθάρτῳ τοῦ mpagos καὶ ἡσυχίου πνεύματος ; Rom,
ii, 29, which is also at once the seat of the Holy Ghost (vid. πνεῦμα) ; Ps. li. 11; Eph.
iii, 16,17; Rom. v. 5, ἡ ἀγάπη τοῦ θεοῦ ἐκκέχυται ἐν ταῖς καρδίαις ἡμῶν διὰ πνεύματος
τοῦ δοθέντος ἡμῖν; Gal. iv. 6, ἐξαπέστειλεν ὁ θεὸς τὸ πνεῦμα τοῦ υἱοῦ αὐτοῦ εἰς τὰς καρδίαᾳ

Καρδία 348 Καρδία

ὑμῶν, cf. Rom. viii. 15,16; 2 Cor. i. 22, καὶ δοὺς τὸν ἀῤῥαβῶνα τοῦ mv. ἐν ταῖς καρ-
δίαις ἡμῶν. This is the explanation of the connection existing between the heart and
conscience. If the latter is the self-consciousness as determined by the spirit as the
divine principle of life (vid. συνείδησις), it would perhaps be psychologically correct to
describe it as the result of the action of the spirit in the heart. Heb. x. 22, ἐῤῥαντισμένοι
τὰς καρδίας ἀπὸ συνειδήσεως πονηρᾶς ; Rom. ii. 15, οἵτινες ἐνδείκνυνται τὸ ἔργον τοῦ
νόμου γραπτὸν ἐν ταῖς καρδίαις αὐτῶν, συμμαρτυρούσης αὐτῶν τῆς συνειδήσεως K.TA.
We can thus understand why in the O. T. and partly also in the N. T. the activity of
conscience is ascribed to the heart; so that R. Hofmann (Die Lehre vom Gewissen, p. 25)
is wrong when he asserts, “To speak of the heart, which is the seat of our spiritual
activities, as the groundwork of conscience, is so indefinite that it is nothing more than
saying that the phenomena of conscience are to be traced back to the innermost personal
life.” The seeming “ indefiniteness” rests upon a misapprehension of the ideas connected
with ΠῚ and 39. Compare from the O. T. 1 Kings ii. 44; 1 Sam. xxiv. 6; 2 Sam. xxiv.
10; Job xxvii. 6; Eccles, vii. 23 ; Jer. xvii. 1 (cf. 2 Cor. iii. 2, 3); 1 Sam. xxv. 31; Prov.
xiv, 10. In the N. T. 2 Cor. iii. 2,3; Heb. x. 22; 1 John iii, 19-21. Very instrue-
tive is the comparison of the last-named passage with Rom. viii. 15; Gal. iv. 6. Com-
pare also the remarkable passage Job ix. 21, εἴτε yap ἠσέβησα, οὐκ οἶδα τῇ ψυχῇ, yasend
ὙἘῈΣ τ οὐ σύνοιδα ἐμαυτῷ, comp. 1 Cor. iv. 4; 2 Sam. xviii. 13. (We may be allowed
here to remark that it is only very partially correct to make the conscience and not the
heart the seat of religion.)—In view of the contents and aim of holy Scripture, it need
not surprise that the heart comes into consideration there chiefly in its spiritual nature.
Tf, then, the heart is to be regarded as the seat and immediate organ of man’s personal
life, of the 2, both in its material (I.) and (II.) in its spiritual aspect, it presents itself
in this latter quality primarily and mainly (a.) as the place where the entire personal life,
in respect both of its states and its utterances, concentrates itself; Isa. i. 5; Eph. iv. 18,
ἀπηλλοτριωμένοι τῆς ζωῆς τοῦ Ocod... διὰ τὴν πώρωσιν τῆς καρδίας αὐτῶν. Cf. 1 Pet.
iii. 4; Eph. iii. 17, κατοικῆσαι τὸν Χριστὸν διὰ τῆς πίστεως ἐν ταῖς καρδίαις ὑμῶν ; οἵ.
with ver. 16 and Gal. ii. 20, ζῶ δὲ οὐκέτι ἐγώ, £9 δὲ ἐν ἐμοὶ Χριστός. Hence Acts iv. 32,
ἣν ἡ καρδία καὶ ἡ ψυχὴ pla (vid. above); Phil. iv. 7, ἡ εἰρήνη τοῦ θεοῦ... φρουρήσει τὰς
καρδίας ὑμῶν... ἐν Χριστῷ ᾿Ιησοῦ. Further, στηρίζειν τὰς «., 1 Thess. iii. 13; Jas. v. 8,
ef. iv. 8; Heb. xiii. 9, καλὸν χάριτι βεβαιοῦσθαι τὴν x. The heart accordingly represents
the proper character of the personality, or hides it, Matt. v. 8, καθαροὶ τῇ x.; cf. Ps. lxxiii. 1,
xxiv. 4; Prov. xxii. 11; Matt. xi. 29, τάπεινος τῇ κι; Luke iv. 18, συντετριμμένοι τῇ x. ;
viii. 15, καρδία καλὴ καὶ ἀγαθή; Acts vii. 51, ἀπερίτμητοι τῇ «.; viii. 21, ἡ «. σου οὐκ
ἔστιν εὐθεῖα ἔναντι τοῦ θεοῦ ; Rom. viii. 27 ; Rev. ii. 23, ἐρευνῶν νεφροὺς καὶ καρδίας ; Rom.
i. 21, ἐσκοτίσθη ἡ ἀσύνετος αὐτῶν x.; ii. 5, κατὰ δὲ τὴν σκληρότητά σου καὶ ἀμετανόητον
καρδίαν; 1 Cor. xiv, 26, τὰ κρυπτὰ τῆς καρδίας αὐτοῦ φανερὰ γίνεται; 1 Thess. ii. 4, θεὸς
ὁ δοκιμάζων τὰς καρδίας ἡμῶν; Jas. iii. 14, ζῆλον πικρὸν ἔχετε καὶ ἐριθείαν ἐν τῇ x. ὑμῶν ;
iv. 8, ἁγνίσατε καρδίας δίψυχοι; 2 Pet. ii. 14. On this is based the possibility of an

ohh

Καρδία 949 Καρδία

antagonism between the inner character and the outward appearance ; Matt. xv. 8, ὁ λαὸς
οὗτος ταῖς χείλεσίν με τιμᾷ, ἡ δὲ καρδία αὐτῶν πόῤῥω ἀπέχει ἀπ᾽ ἐμοῦ ; cf. 1 Sam. xvi. 7,
ἄνθρωπος ὄψεται εἰς πρόσωπον, ὁ δὲ θεὸς ὄψεται εἰς x.; Luke xvi. 15, ὑμεῖς ἐστὲ οἱ
δικαιοῦντες ἑαυτοὺς ἐνώπιον τῶν ἀνθρώπων, ὁ δὲ θεὸς γινώσκει τὰς x, ὑμῶν ; Lam. iii. 41;
Joel ii, 13; Rom. ii. 29; 2 Cor. v. 12, πρὸς τοὺς ἐν προσώπῳ καυχωμένους καὶ οὐ καρδίᾳ ;
1 Thess. ii. 17; 1 Pet. iii, 4. This is further the reason why thoughts which may
eventually not find expression are traced to the heart as the place where they exist,
though remaining hidden. So λογίζεσθαι, διαλογίζεσθαι ἐν καρδίᾳ, equivalent to ἐν ἑαυτῷ,
ef. Mark ii. 6, 8; Matt. ix. 4; Luke ii. 35, iii. 15, v. 22, ix. 47; εἰπεῖν ἐν κι, Matt.
xxiv. 48; Luke xii. 45; Rom. x. 6, 8; Rev. xviii. 7, cf. Luke i. 66, ii. 19, 51; Matt.
v. 28, ἤδη ἐμοίχευσεν αὐτὴν ἐν τῇ καρδίᾳ αὐτοῦ (cf. Mark vii. 21); Matt. ix, 4; Mark
xi. 23; 1 Cor. iv. 5; οὗ 1 Cor. vii. 37; Eph. v.19; Col. iii, 16. Altogether, indeed,
the heart, as the point in which the entire personal life is concentrated, is specially (as
the passages quoted show) the point of concentration (focus and spring) of the religious
life. This is its function, because it is the seat or organ of that which is the distinctive
feature of man’s personality, to wit the πνεῦμα, which ultimately and mainly must be
regarded as the principle of the divine life, and therefore the principle of the God-related
life—With this view of the heart as the point of concentration of man’s personal life is
connected (0.) the significance of the heart as the starting-point whence the particular
developments and manifestations of personal life proceed; comp. Prov. iv. 28, τήρει σὴν
καρδίαν" ἐκ yap τούτων ἔξοδοι ζωῆς ; Luke vi. 45, ὁ ἀγαθὸς ἄνθρωπος ἐκ τοῦ ἀγαθοῦ
θησαυροῦ τῆς K. αὐτοῦ προφέρει τὸ ἀγαθόν... ἐκ γὰρ περισσεύματος καρδίας λαλεῖ τὸ
στόμα; Matt. xii. 34, 35, xv. 18, 19; Mark vii. 21, ἔσωθεν γὰρ ἐκ τῆς x. τῶν ἀνθρώπων
οἱ διαλογισμοὶ οἱ κακοὶ ἐκπορεύονται, μοιχεῖαι κιτλ. So also ἀγαπᾶν ἐκ καρδίας, Matt.
xxii. 37; Mark xii. 30, 33; Luke x. 27; 1 Tim.i 5; 1 Pet. i 22.---2 Tim. ii. 22,
ἐπικαλεῖσθαι τὸν κύριον ἐκ καθαρᾶς xapdias.—Both as the point of concentration and as
the point of outgo for man’s personal life, the heart is (6.) the organ which takes upon
itself the mediations (or adjustments) of all the states and expressions of the personal
life, especially of the religious life. (Here again those passages come before us in which
this aspect preponderates, because nowhere is one only of the three aspects isolated.) It
is the heart by means of which man lives, Matt. vi. 21, ὅπου γάρ ἐστιν ὁ θησαυρὸς ὑμῶν,
ἐκεῖ ἔσται καὶ ἡ κ. ὑμῶν ; Luke xii. 34; Acts ii. 46, μετελάμβανον τροφῆς ἐν ἀγαλλιάσει
καὶ ἀφελότητι καρδίας αἰνοῦντες τὸν θεόν ; Rom. xvi. 18, ἐξαπατῶσι τὰς x. τῶν ἀκάκων ;
Jas, i. 26. In it are concentrated the emotions which, as such, lay claim to the whole
man; John xiv. 1, 27, xvi. 6, ἡ λύπη πεπλήρωκεν ὑμῶν τὴν K.; XVi. 22, χαρήσεται ὑμῶν
ἡ κι; Acts ii. 26, xiv. 17, xxi. 13; Rom. ix. 2; 2 Cor. ii. 4; Jas. v. 5. It is the organ
for the reception of all that goes to mould the personal life, especially for the reception
and conception of the word of God and the operations of grace, etc., Matt. xiii. 19, τὸ
ἐσπαρμένον ἐν τῇ κι; Mark iv. 15, cf. Mark vii. 9; Luke viii. 12, 15, xxiv. 852, ἡ κ᾿ ἡμῶν
καιομένη ἣν ἐν ἡμῖν, ὡς ἐλάλει x,7.r.; Acts ii. 37, κατενύγησαν THK. (τὴν K.); Vii. 54,

Καρδία 350 Σκληροκαρδία

ἀκούοντες δὲ ταῦτα διεπρίοντο ταῖς x.; xvi. 14; Rom. ii. 15, v. 5; 1 Cor. ii. 9; 2 Cor.
iii. 15, ἡνίκα ἀναγινώσκεται Μωῦσῆς κάλυμμα ἐπὶ τὴν κ. αὐτῶν κεῖται; iv. 6, ἔλαμψεν ἐν
ταῖς x. ἡμῶν; 2 Pet. 1. 19, ἕως οὗ... φωσφόρος ἀνατείλῃ ἐν ταῖς x. ὑμῶν; Luke xxi. 14,
θέτε οὖν εἰς τὰς κ. ὑμῶν, μὴ προμελετᾶν ἀπολογηθῆναι; Heb. viii. 10, ἐπὶ καρδίας αὐτῶν
ἐπυγράψω «7d. ; x. 16, παρακαλεῖν τὴν καρδίαν ; Eph. vi. 22; Col. ii, 2, iv. 8; 2 Thess.
1.17. In agreement herewith we must explain John xiii. 2, rod διαβόλου ἤδη βεβληκότος
eis τὴν κ. Wa κιτιλ.; Acts Vv. 3, ἐπλήρωσεν ὁ σατανᾶς τὴν K. cov. Hence νοεῖν τῇ κι, John
xii. 40, cf. Heb. iv. 12, ἔννοιαν καρδίας ; Luke i. 51, διάνοια κ.; Acts viii. 22, ἐπίνοια x.
Further, συνιέναι τῇ «., Matt. xiii. 15; Acts xxviii. 27, cf. Rom. i. 21. Hereto correspond
also the expressions ἐπαχύνθη ἡ «., Acts xxviii. 27; Matt. xiii, 15; πωροῦν τὴν «., Mark
vi. 52, viii. 17; John xii. 40, cf. Mark iii. 5; Eph. iv. 18. σκληρύνειν τὴν x., Heb.
iii, 8,15, iv. 7. Zo bear any one in one’s heart, ἔχειν twa ἐν x, means to be united
with him so that what affects the one affects also the other, 2 Cor. vii. 3; Phil. i 7.
The heart is the proper seat and immediate organ of the resolves, ete., Acts v. 4, vii. 23,
xi. 23; 1 Cor. iv. 5; 2 Cor. ix. 7, viii. 16; 1 Cor. vii. 37; Rom. x. 1, i. 24; Rev.
xvii. 17, cf. Luke xxiv. 38; 1 Cor. ii. 9; Acts vii. 39. But it is, above all, the seat and
organ of belief and unbelief, Rom. x. 10, καρδίᾳ yap πιστεύεται; cf. Mark xi. 23, καὶ μὴ
διακριθῇ ἐν τῇ κ. αὐτοῦ, ἀλλὰ πιστεύσῃ ; Rom. x. 9; Eph. iii. 17; Luke xxiv. 2ὅ, ὦ ἀνόητοι
καὶ βραδεῖς τῇ κ. τοῦ πιστεύειν ; Acts viii. 57, Received text ; and, indeed, generally the seat
of the life of faith and of the religious walk; Rom. vi. 17, ὑπηκούσατε ἐκ x. eis ὃν παρεδόθητε
τύπον διδαχῆς; 1 Pet. iii, 4; Eph. vi. 5; Col. iii 22; Matt. xviii. 35; 2 Thess. iii. 5,
ὁ δὲ κύριος κατευθύναι ὑμῶν τὰς καρδίας εἰς τὴν ἀγάπην τοῦ θεοῦ καὶ εἰς τὴν ὑπομονὴν τοῦ
Χριστοῦ; Heb. x. 22, προσερχώμεθα μετὰ ἀληθινῆς καρδίας ; 1 Pet. iii. 15 ; Acts vii. 39.

(III.) Metaphorically used; eg. καρδία τῆς γῆς, Matt. xii. 40; cf. Ex. xv. 8; Deut.
iv. 11 =the hidden and inmost part of anything.

Καρδιοηγνώστης, ὁ, heart-knower, heart-searcher, inasmuch as the heart repre-
sents or conceals the proper character of the person, see καρδία, 11. a. The word is, so
to speak, as a matter of course, foreign to profane Greek ; it does not occur even in LXX.
We find it only in Acts i. 24, xv. 8, and in patristic Greek as a designation of God, cf.
1 Sam. xvi. 7; Jer. xvii. 9,10; 1 Thess. ii, 4; Rom. viii. 27; Rev. ii. 23.

Σκληροκαρδίέα, ἡ, only in biblical and patristic Greek, Deut. x. 16; Jer. iv. 4,
p232p Ni>w, cf. περιτομὴ καρδίας, Rom. ii. 28; Ecclus. xvi. 10; Matt. xix, 8; Mark x. 5,
xvi. 14, ὠνείδισε τὴν ἀπιστίαν αὐτῶν καὶ σκληροκαρδίαν, ὅτε... οὐκ ἐπίστευσαν. It
denotes the disdain and stubbornness of man in his bearing towards God and the revela-
tion of His grace, for which he ought to have a willing and receptive place in his heart.
Cf. σκληρὸν ἦθος, an unbending character, Plat. Conv. 195 E; Rom. ii. 5, κατὰ τὴν
σκληρότητά σου καὶ ἀμετανόητον καρδίαν, Matt. xxv. 24.—In the LXX. we find also
σκληροκάρδιος, Ezek. iii. 7; Prov. xvii. 21. Schleusner aptly compares Hesiod, é. «. 7.,
146, where it is said of the human race, ἀδάμαντος ἔχον κρατερόφρονα θυμόν; on which

_ ΎΥ

_ ΔΝ ν. ..,.ὦ

ae

Σκληροκαρδία 351 Κενός

Tzetzwitz remarks, τουτέστι σκληρὰν ψυχήν (bibl. καρδίαν) εἶχον, καὶ ἀκαμπεῖς ἧσαν,
ὥσπερ ὁ ἀδάμας. Cf. also the biblical σκληροτράχηλος, Prov. xxix. 1; Ex. xxxiii. 5,
xxxiv. 9; Deut. ix. 6, 13; Baruch ii. 22; Ecclus. xvi. 12; Acts vii. 51.

Kaprepéa, to be strong, stedfast, firm; to endure, to hold out; with the dat.; ἐπί
with the dat., ἐν, πρός with the acc.; also with the ace. alone, eg. τὸν ὄγκον, Isocr. i. 30,
to bear the burden. In Heb. xi. 27, τὸν ἀόρατον ὡς ὁρῶν ἐκαρτέρησεν, ὁρῶν governs τὸν
ἀόρατον; we must not join τὸν ἀόρατον to éxapr., for to render it “he held fast to the
invisible” seems a violation of linguistic usage. Neither need we (as Delitzsch does)
supply an object to éxapt.—* he endured severe yet voluntary exile.” The object lies in
the participle ὡρῶν, and the ὡς indicates the inexactness and figurativeness of the phrase
ὡρᾶν Tov ἀόρατον (compare Kriiger, lxix. 63. 3, against Kurtz’ objection to this view of
the ds), as in Job ii. 9, μέχρις τίνος καρτερήσεις λέγων ; Plat. Soph. 254 A, τὰ τῆς τῶν
πολλῶν ψυχῆς ὄμματα καρτερεῖν πρὸς τὸ θεῖον ἀφορῶντα ἀδύνατα; Lach. 192 E, ete.
Cf. Kriiger, lvi. 6. 1.

Προσκαρτερέω, to tarry, to remain somewhere, τινὶ, Mark iii. 9. To continue
stedfastly with some one, Acts viii. 13; Dem. 1386. 6; Polyb. xxiv. 5.3. To cleave
faithfully to some one, Acts x. 7; ἐν τόπῳ, to continue anywhere, Susannah 7; Acts ii. 46;
Rom. xiii. 6, εἰς αὐτὸ Todt... sc. εἰς τὸ ὑμᾶς φόρους τελεῖν... προσκαρτεροῦντες, those who
continually insist thereon. Metaphorically, of stedfastness and faithfulness in the outgoings
of the Christian life, especially in prayer. Acts i. 14, τῇ προσευχῇ ; vi. 4, τῇ προσευχῇ καὶ
τῇ διακονίᾳ τοῦ λόγου ; Rom. xii. 2; Col. iv. 2, τῇ προσευχῇ προσκαρτερεῖτε γρηγοροῦντες
ἐν αὐτῇ ἐν εὐχαριστίᾳ; Acts ii. 42, τῇ διδαχῇ τῶν ἀποστόλων καὶ τῇ κοινωνίᾳ, καὶ τῇ
κλάσει τοῦ ἄρτου καὶ ταῖς προσευχαῖς ; Num. xiii. 20 ; absolutely = PIN, not to lose cowrage.

Προσκαρτέρησιες, perseverance, endurance, faithful continuance in something,
ef. Acts x. 7. Only used in later Greek. In the N. T. only in Eph. vi. 18, where its
use is suggested by the verb, and the entire expression is specially strong, διὰ πάσης
προσευχῆς Kal δεήσεως προσευχόμενοι ἐν παντὶ καιρῷ ἐν πνεύματι, καὶ εἰς αὐτὸ τοῦτο
ἀγρυπνοῦντες ἐν πάσῃ προσκαρτερήσει καὶ δεήσει κιτιχ. Cf. Col. ii. 4.

Κενός, ή, ov, empty, void, as against πληρής, wertos.—Strictly, (1.) relatively, void
of something, either with a genitive, e.g. κενόν δένδρων (πεδίον), Plat. Rep. x. 621 A, and
so very frequently ; or, where the thing to which the emptiness relates must be supplied
from the context, cf. Luke 1, 53, πεινῶντας ἐνέπλησεν ἀγαθῶν καὶ πλουτοῦντας ἐξαπέ-
στείλεν κενούς. Cf. κενός as synonymous with πεινῶν, Ps. cvii. 9, the passage underlying
Luke i. 53. Further, cf. Gen. xxxi. 42; Deut. xvi. 13; Mark xii. 3, ἀπέστειλεν κενόν
—ver. 2, va παρὰ τῶν γεωργῶν λάβῃ ἀπὸ τῶν καρπῶν τοῦ ἀμπελῶνος ; Luke xx. 10, 11.
This leads on to (II.) absolutely, empty, either where there is nothing, or where that is
absent which is said to be present. Cf. Xen. Mem. iii, 16. 6, πότερον κενός, ἤ φέρων τι;
So in Ecclus. xxxii. 6, μὴ ὀφθῇς ἐν προσώπῳ κυρίου κενός. Herewith is connected (1110)

Κενός 352 Κενόω

its frequent application to non-sentient things, eg. κενὸς κόπος, fruitless, useless labour, by
which nothing is effected, 1 Cor. xv, 58; 1 Cor. xv. 10, χάρις, ef. 2 Cor. vii 1. Cf. εἰς
κενόν, for nothing, in vain, Gal. ii. 2; Phil. ii, 16; 1 Thess. iii. 5; Job xxxix. 16.—Acts
iv. 25, ἐμελέτησαν κενά, from Ps. ii. 1. The words in 1 Thess. ii, 1, ἡ εἴσοδος ἡμῶν ἡ
πρὸς ὑμᾶς... οὐ κενὴ γέγονεν, refers not so much to the effect, as to what the apostle
brought with him, and the mode of his work, cf. vv. 2-12=has not been done under an
empty pretence ; cf. above, Ecclus. xxxii. 4—1 Cor. xv. 14, κήρυγμα κενόν -- without sub-
stance, without truth; cf. κενοὶ λόγοι, empty words, whose import is not actually in them,
which really say nothing, vain talk; Plat. Lach. 196 B. Deut. xxxii. 47, οὐχὶ λόγος
κενὸς οὗτος ὑμῖν, ὅτι αὕτη ἡ ζωὴ ὑμῶν -- Ῥ. Still stronger = PY", Ex. v. 9, μὴ μεριμ-
νάτωσαν ἐν λόγοις κενοῖς. Cf. Job xxi. 84, παρακαλεῖτέ με κενά, ban ‘won; Hab. ii. 3,
ὅρασις... οὐκ εἰς κενόν, 32 δ, So Eph. v. 6, ἀπατᾶν κενοῖς Nyous—which cannot effect
or give what the gospel gives. Col. ii, 8, κενὴ ἀπάτη =lying deceit. Cf. κενὴ πρόφασις,
κενὴν κατηγορεῖν, etc., in profane Greek.—1 Cor. xv. 14, κενὴ ἡ πίστις ὑμῶν, cf. Wisd.
iii. 11, κενὴ ἡ ἐλπὶς αὐτῶν; Ecclus. xxxi. 1, κεναὶ ἐλπίδες καὶ ψευδεῖς. So also in pro-
fane Greek, Aesch. Pers. 804, κεναῖς ἐλπίσιν πεπεισμένος ; Dem. xviii. 150, κενὴ πρόφα-
σις καὶ ψευδής. In this sense synonymously with μάταιος, ψευδής.---- ΟΥ̓ ῬΘΙΒΟΠΒ, as in
Jas. ii, 20, ὦ ἄνθρωπε xevé, it is rarely used so absolutely. In this passage the meaning
puffed up answers best to the context, cf. Plut. Mor. 541 B, τοὺς ἐν τῷ περιπατεῖν ἐπαιρο-
μένους Kal ὑψαυχενοῦντας ἀνοήτους ἡγούμεθα καὶ κενούς (in which there is nothing). Cf.
also the proverb κενοὶ κενὰ λογίζονται; Tudg. ix. 4, ἐμισθώσατο ἑαυτῷ ἄνδρας κενοὺς καὶ
δειλούς ; xi. 8, συνεστράφησαν πρὸς ᾿Ιεφθάε ἄνδρες κενοί, Hebrew Ὁ, can scarcely be
identified with it. It seems more than doubtful whether Jas. ii. 20 corresponds to ῥακά
(Matt. v. 22), the sign of contempt, because Jas. ii. 20 does not express a personal relation
to him who is addressed.—Besides the derivatives that follow, we have in the N. T.
κενόδοξος (Gal. v. 26), full of empty imagination (Polyb., Diod., cf. κενοδοξέω, growndlessly
to fancy oneself something). κενοδοξία, vain imagination ; Phil. ii. ὃ, ambition (Polyb., Plut.,
etc.; Suidas, ματαία τις περὶ ἑαυτοῦ οἴησις).

Κενόω, to make empty, to empty ;—(I.) relatively with genitive of the contents, eg.
Plat. Conv. 197 OC, οὗτος δὲ (Ἔρως) ἡμᾶς ἀλλοτριέτητος μὲν κενοῖ, οἰκειότητος δὲ πληροῖ.
Also with the ace., 6... Poll. ii. 62, κενοῦν ὀφθαλμούς .----(11.) Absolutely, either to empty
of what is or is said to be in it, the object showing what the contents are; or =¢o reduce
to nothing, κενός, II. The former, eg. οἰκίαι xevodvtar=to die out, in Thucyd.; Jer. xiv. 2,
ai πύλαι ἐκενώθησαν ; xv. 9, ἐκενώθη ἡ τίκτουσα ἕπτα. It is the antithesis of πληροῦν
τινά, Plat. Conv. 197 C, Phileb. 35 E. So in Phil. ii, 7, ἑαυτὸν ἐκένωσεν, by which is
denoted the beginning of that act of Jesus Christ which in ver. 8 is termed ἐταπείνωσεν
ἑαυτὸν. In order to understand the import of the term, we must examine the entire
passage, ver. 6 ff., ὃς ἐν μορφῇ θεοῦ ὑπάρχων, οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα θεῷ,
ἀλλὰ ἑαυτὸν ἐκένωσε, μορφὴν δούλου λαβὼν, ἐν ὁμοιώματι ἀνθρώπων γενόμενος κιτιλ. The

ΟΝ». .«ΦἫἪ ἃ)», a

Κενόω 353 Κενοφωνία

relation between ὁμοίωμα ἀνθρ. and μορφὴ δούλου is like that between toa θεᾷ and μορφὴ
θεοῦ, as between species and genus, between the logical sequence and the presupposition
(cf. Heb. ii. 7-9 with Ps. viii. 5-7). Christ declined, by His own perfect power,
to give effect to, or by force to demonstrate, the εἶναι ica θεῷ that belonged to Him
in virtue of His μορφὴ θεοῦ (the expression οὐκ ἁρπαγμὸν my. is selected with a
view to ἐχαρίσατο αὐτῷ ὁ θεύς, ver. 9. For this signification of ἁρπαγμός, see 1 Thess.
iv. 17; 2 Cor. xii. 2,4; Jude 23; Rev. xii. 5. According to its form, ἁρπαγμός, in the
only place in which it occurs in profane Greek, Plut. Mor. 12 A, signifies the actus
rapiendt, not praeda). With this renunciation He at the same time gave up that pre-
supposition itself, the μορφὴ θεοῦ, stripped Himself of that by which His whole being had
been distinctively determined, for the μορφὴ δούλου (see δοῦλος) ; and thus it came to
pass that He was found ἐν ὁμοιώματι ἀνθρώπου. On the relation between ἐκένωσε and
λαβών, cf. Kriiger, ὃ liii. 6. 7, 8; the former explains itself in the latter; on ὑπάρχων
. + + ἡγήσατο, cf. Kriiger, ὃ lvi. 10 ; ὑπάρχων denotes, not something which was momen-
tarily the case, but which is to be conceived as contemporary with the ἡγήσατο, cf. 2 Cor.
viii. 9, δι’ ὑμᾶς ἐπτώχευσε, πλούσιος dv. The οὐχ dpray. Hy. is a fact belonging to history,
like all that follows. But it is the fact of the incarnation which the apostle sets forth as
an act of free, humiliative choice, so that no conclusion perhaps should be drawn from
ver. 6 as to the relation of the two first-named things, the μορφὴ θεοῦ and the εἶναι ἴσα
θεῷ, prior to the incarnation. Both the historical act (ver. 8), the beginning (ver. 7), and
the presupposition (ver. 6) of the historical act apply to the same Subject, from which we
are certainly warranted in drawing conclusions, according to the presuppositions of the
apostle (ἐν μ. 0. ὑπάρχων), as to the pre-existence of Christ. (Perhaps μορφὴ θεοῦ and
εἶναι ἴσα θεῷ stand to each other in the same relation as Gen. i. 27 to Gen. iii. 5, we.
man’s state as created in the image of God to the corresponding state after the temptation.)
—(III.) Metaphorically = to bring to nought ; cf. κενός (IIL), Rom. iv. 14, κεκένωται ἡ
πίστις, cf. 1 Cor. xv. 14, The emptiness, hollowness of faith, has reference to its working,
and is = fruitless, without effect ; whilst its objectlessness is further specially referred to
in the following words, καὶ κατήργηται ἡ ἐπαγγελία. So also 1 Cor. i. 17, ἵνα μὴ κενωθῇ
ὁ σταυρὸς τοῦ Χριστοῦ, cf. ver. 18, μωρία... δύναμις θεοῦ; Deut. xxxii. 47, κενὸς...
ξωή.----ἴ Cor. ix. 15; 2 Cor. ix. 8, τὸ καύχημα κενοῦται. ᾿Εκκενοῦν, Song i. 2; Ps. lxxv, 8 ;
Ezek. v.2; Judith v.19; Ps. exxxvii. 7; Gen. xxiv. 20; 2 Chron. xxiv. 11.

Kevodovia, ἡ, empty, fruitless speaking (sometimes like κενοφωνεῖν, κενοφώνημα
in patristic Greek ; elsewhere very rare). In 1 Tim. vi. 20, 2 Tim. ii. 16, the apostle
designates as βέβηλοι κενοφωνίαι, discowrsings that are destitute (BeB.) of any divine or
spiritual character, that are frwitless (kev.) for the satisfaction of man’s need of salvation
and for the moulding of the Christian life; 2 Tim. ii. 16, ἐπὶ πλεῖον yap προκόψουσιν
ἀσεβείας ; 1 Tim. vi. 21, περὶ τὴν πίστιν ἠστόχησαν. Cf. 1 Tim. iv. 7. Further, Deut,
xxxii. 47; as also κενοὶ λόγοι, Eph. v. 6 ; Col. ii. 9.

2Y

Κεφαλή 384 ᾿Ανακεφαλαιόω

Κεφαλή, ἡ, head, ph, Matt. ν. 86, and often; κινεῖν τὴν κι, Matt. xxvii. 39; Mark
xv. 29 -- ws yun; Lam. ii. 15; Ps. xxii. 8; Job xvi. 4, ef. Ecclus, xii. 18; Hom. Ji.
v. 285. 376. Life culminates in the head, cf. Gen. iii, 15; it is the goal of the vital
movement proceeding from the heart ; hence ἐπαίρειν τὴν κεφαλήν, Luke xxi. 28, cf. Acts
xxvii. 34, denotes freshness of life, vital cowrage, cf. Isa. xxxv. 10, εὐφροσύνη αἰώνιος ὑπὲρ
κεφαλῆς αὐτῶν ; on the other hand, κλίνειν τὴν «., decline of life, the end, indicating an
enfeeblement, a giving way of the vital energy, John xix. 30, cf. Matt. viii. 20; Luke
ix. 58; Isa. vi. 5.—Zech. ii. 4; Ps. lxxv. 5,6; Job x. 15; Ps, οχῖν. 14, exlviii. 14.
For the correspondence between dead and heart, οἵ, Isa. i. 5,6. Hence in the case of
a crime, by which life is forfeited, the head incurs the punishment, Acts xviii. 6, τὸ alua
ὑμῶν ἐπὶ τὴν κεφαλὴν ὑμῶν, cf. Matt. xxiii. 35, ὅπως ἔλθῃ ἐφ᾽ ὑμᾶς πᾶν αἷμα; 1 Sam.
xxv. 39; Neh. iv. 4; Ps. vii. 17; Ezek. ix. 10, xi. 21, xvi. 43, xxii. 31; Lev. xx. 9,
11, 12; Josh. ii. 19; 2 Sam. i 16; 1 Kings ii. 37; Ezek. xviii. 13, xxxiii. 4 sqq.; Hab.
iii. 13, Herod. ii. 39; Luc. Philop. 25; Aristoph. Nubb. 39; Prov. x. 6, εὐλογία κυρίου
ἐπὶ κεφαλὴν δικαίου; xi. 26. Cf. Ex. ix. 14, ἐξαποστέλλω πάντα τὰ συναντήματά μου
ἐπὶ τὴν καρδίαν cov.—Rom. xii. 20, ἄνθρακας πυρὸς σωρεύσεις ἐπὶ τὴν κεφαλὴν αὐτοῦ
(Prov. xxv. 21, 22), to be understood agreeably to Prov. xxiv. 17,18; Ps. exl 10, 11 ;
Ezek. x. 2 sqq., ver. 11. On account of this its position, the head is that part of the
body which holds together and governs all the outgoings of life, cf. Col. i. 18, αὐτός ἐστιν
ἡ κεφαλὴ TOD σώματος, τῆς ἐκκὰλ.; ii. 19, οὐ κρατῶν τὴν κεφαλὴν, ἐξ οὗ πᾶν τὸ σῶμα διὰ
τῶν ἁφῶν καὶ συνδέσμων ἐπιχορηγούμενον καὶ συμβιβαζόμενον αὔξει, and because of its
vital connection stands in the relation of ruler to the other members. In this sense the
word is figuratively used in 1 Cor. xi. 3, παντὸς ἀνδρὸς ἡ κεφαλὴ ὁ Χριστός ἐστιν, κεφαλὴ
δὲ γυναικὸς ὁ ἀνήρ, xed. δὲ τοῦ Χριστοῦ ὁ θεός ; Eph. v. 23, ἀνήρ ἐστιν κεφ. τῆς γυναικὸς,
ὡς καὶ ὁ Χριστὸς κεφ. τῆς ἐκκλησίας, αὐτὸς σωτὴρ τοῦ σώματος; i. 22; cf. ver. 28,
iv. 15, 16. Cf ἀνακεφαλαιοῦν. Hence figuratively κεφαλὴ γωνίας, 73B WS, corner-
stone in which the walls meet, and which connects and holds the walls together; of
Christ, Matt. xxi, 42; Mark xii. 10; Luke xx. 17; 1 Pet. ii. 7, after Ps. exviii. 22.
As the overtopping part of the body, Rev. xvii. 9, ai ἑπτὰ κεφαλαὶ ἑπτὰ ὄρη εἰσίν.

"Avaxegararoa, to reduce to a κεφάλαιον, --α final and principal thing, Heb.
viii. 1—whence in Aristotle, Dion. Hal. = ¢o repeat ; Quinctil., rerwm repetitio et congregatio,
quae Gracce ἀνακεφαλαίωσις dicitur—Accordingly in Rom. xiii. 9, τὸ yap od μοιχεύσεις
...& τῷ λόγῳ τούτῳ ἀνακεφαλαιοῦται is reduced to this word as the sum of the whole;
it flows together into it. Chrys. Hom. 23, οὐκ εἶπε πληροῦται ἁπλῶς, ἀλλ᾽ ἀνακεφαλαιοῦ-
ται" τουτέστι συντόμως καὶ ἐν βράχει ἀπαρτίζξεται τῶν ἐντολῶν τὸ ἔργον, καὶ yap ἀρχὴ καὶ
τέλος τῆς ἀρετῆς ἀγάπη ; Plut. de Ῥμον. Educ. 5 Ο, συνελὼν τοίνυν ἐγώ φημι, ὅτι ὃν πρῶτον
καὶ μέσον καὶ τελευταῖον ἐν τούτοις κεφάλαιον. Hence Luther = to embrace wnder one head,
Eph. i. 10, ἀνακεφαλαιώσασθαι τὰ πάντα ἐν τῷ Χριστῷ. Cf. Dem. 570. 27, δύο ταῦτα
ὡσπερεὶ κεφάλαια ἐφ᾽ ἅπασιν ἐπέθηκεν, according to which Chrys. on Eph. i. 10, μίαν

᾿Ανακεφαλαιόω 355 Κηρύσσω

κεφαλὴν ἅπασιν ἐπέθηκεν. This, however, does not suffice, and therefore he further
explains by συνάψαι.

Ki pv, υκος, 6, herald, crier, “a public servant of the supreme power, both in peace
and in war;” one who summons the ἐκκλησία, conveys messages, etc. In Homer he had to
provide whatever was necessary to the public sacrifices. Poll. viii. 103 ; Xen. Hell. ii. 4. 20,
ὁ τῶν μυστῶν κήρυξ, K. τῶν μυστικῶν, namely, of the Eleusinian mysteries. At a later
time, the herald appears as the public crier and reader of state messages, as the conveyer
of declarations of war, etc. vid. Xen., Dem., and others. Only poetically, in the general
sense of informant, one who communicates something, Soph. Oed. Col. 1507 ; Eurip. El. 847.
—In the LXX. Gen. xli. 43, 8179 = ἐκήρυξεν κήρυξ; Dan. iii. 4, SP ΝΠ = ὁ κήρυξ ἐβόα
(ἐκήρυξεν) ; Ecclus. xx. 15, ἀνοίξει ἄφρονος τὸ στόμα ὡς κήρυξ. In the N. Τ', except in
2 Pet. ii 5, Νώε δικαιοσύνης κήρυκα, the word denotes one who is employed by God in
the work of proclaiming salvation; 1 Tim. ii. 7, cf. vv. 5,6; 2 Tim. i. 11, εὐαγγέλιον
eis ὃ ἐτέθην κήρυξ καὶ ἀπόστολος. Both designations interchange in Herod. i. 21; and
whilst κήρυξ designates the herald according to his commission and work as proclaimer,
ἀπόστολος points more to his relation to him by whom he is sent, The authority of the
κήρυξ lies in the message he has to bring, cf. 2 Pet. ii. 5 ; the ἀπόστολος is protected by
the authority of his Lord. For the distinction between κήρυξ and διδάσκαλος, 1 Tim.
ii, 7, 2 Tim. 1, 11, see κηρύσσω.

Κηρύσσω, originally, to discharge a herald’s office; then, to cry out, to proclaim;
the objects being announcements, commands, etc. Matt. x. 27, Mark i. 45, parallelized
with διαφημίζειν τὸν λόγον, v. 20, vii. 36, Luke viii. 39, xii. 3; Acts xv. 21; Rev. v. 2;
Rom. ii. 21, v.11. In the N. T. it is the standing expression for the proclamation of the
divine message of salvation, and differs from διδάσκειν (Matt. iv. 23, ix. 35) in that it
means simply the making known, the announcement, whereas διδάσκειν denotes continuous
instruction in the contents and connections of the message-—edayyerifew (Luke viii. 1)
again characterizes the contents. It is used (I.) in conjunction with an object; and,
indeed, βάπτισμα μετανοίας, Mark i. 4; Luke iii. 3; cf. Acts x. 37; μετανοίαν καὶ ἄφεσιν
ἁμαρτιῶν, Luke xxiv. 47, cf. Luke iv. 19, Mark vi. 12; τὸ εὐαγγέλιον τῆς βασιλείας,
Matt. iv. 23, ix. 35, xxiv. 14, xxvi. 13; τὸ εὖ. τοῦ θεοῦ, Mark i. 14, 1 Thess. ii 9; τὸ
evayy., Mark xiii. 10, xiv. 9, xvi. 15; Gal. 11, 2; Col. 1, 23. The combination with εὖ.
does not occur in Luke, who writes instead κηρύσσειν καὶ εὐαγγελίζεσθαι τὴν Bac. τ. θ.,
viii. 1; κηρύσσ. τὴν Bac. τ. θ., ix. 2; Acts xx. 25, xxviii. 31; further, τὸν ᾿Ιησοῦν, Acts
xix. 13; 2 Cor. xi. 4; τὸν ᾿Ιησοῦν ὅτι οὗτός ἐστιν ὁ vids τοῦ θεοῦ, Acts ix. 20, cf. x. 42;
τὸν Χριστόν, Acts viii. 5; 1 Cor. i. 23; 2 Cor. iv. 5; Phil. 1, 15; cf. 1 Cor. xv. 12;
2 Cor. 1, 19; 1 Tim. iii. 16; τὸ ῥῆμα τῆς πίστεως, Rom. x. 8; τὸν λόγον, 2 Tim. iv. 2.
With a personal object, in the sense of to call hither or summon some one, it is not used in
the N, T. The impersonal object either stands in the acc. or is connected by ἵνα, as in
Mark vi. 12. ‘The passive, in Matt. xxiv. 14, xxvi. 13 ; Mark xiii. 10, xiv. 9; Luke xii. ὃ,

Κηρύσσω 356 Κλάω

xxiv. 47; 2 Cor. ἱ. 19; Col. i 23; 1 Tim. iii. 16. In profane Greek, the person to
whom the proclamation is addressed is put in the dative, or else we have εἰς τινά, as also in
the N. T., where also ἐν ἔθνεσιν, 1 Tim. iii. 16, cf. Col. 1. 23; Gal. 11, 2; 2 Cor. 1. 19;
καθ᾽ ὅλην τὴν πόλιν, Luke viii. 39, cf. Mark v. 20.—(II.) Without object = to discharge
a herald’s functions; only in Homer, eg. Jl. xvii. 325, whereas later writers do not use
it independently till again we come to the N. T., where it designates Christian preaching,
so far as it is a primary testifying of the message and facts of salvation, and not an intro-
ductory and continuous instruction therein; Matt. iv. 17, x. 7, xi. 1; Mark 1, 38, 39,
iii. 14, xvi. 20; Luke iv. 44; Rom. x. 14,15; 1 Cor. ix. 27, xv. 11; 1 Pet. iii. 19.—
Οἱ κηρύσσειν... ἀκούειν... πιστεύειν, Rom. x. 14, 15; Col. 1. 23; 1 Tim. qi; 16:
2 Tim. iv. 17; 1 Cor. xv. 14.—In ecclesiastical Greek it became a technical expression
for the work of the deacons, whose duty it was to call upon the catechumens and unbe-
lievers to leave the congregation at the commencement of the Eucharist. Cf. Suicer—
IIpoxnpiccey, to proclaim beforehand, Acts iii. 20, xiii. 24.

Kjpvypa, τό, that which is cried by the herald, the command, the communication,
οἷο, LX X. 2 Chron. xxx. 5 = Sip, of the summons to celebrate the passover ; Jonah iii. 2
τα ΠΕΡ, the message of God to the Ninevites; οἵ, Matt. xiii 41; Luke xi. 32, μετενόησαν
εἰς τὸ κήρυγμα ᾿Ιωνᾶ. In the remaining passages it signifies the proclamation of the
redeeming purpose of God in Christ; Rom. xvi. 25, κήρυγμα ᾿Ιησοῦ Χριστοῦ, and, without
this more definite limitation, in 1 Cor. i. 21, ii, 4, xv. 14; 2 Tim. iv. 17; Titus i. 3.

Kido, to break, in later Greek, especially of breaking off leaves, sprouts, tendrils,
particularly of the vine, cf. κλῆμα, κλάδος, vid, Rom. xi. 20, Lachm., after B D F G; in the
N. T. only ἄρτον or ἄρτους (because of the sort of bread among the Jews), to break bread,
in order to offer and take food (cf. nnd pp, Isa. lviii. 7, LXX., διαθρύπτειν τὸν ἄρτον ; Lam.
iv. 7, διακλῶν ; Jer. xvi. 6, κλάω τὸν ἄρτ.), Acts (xx. 11) xxvii. 35.—(I.) By Christ, in
connection with the miraculous feedings, Matt. xiv. 19, xv. 36; Mark viii. 6, 19 (for
which Mark vi. 41, Luke ix. 16, κατέκλασεν ; John vi. 11, διέδωκεν) ; at the institution
of the Supper, Matt. xxvi. 26; Mark xiv. 22; Luke xxii. 19; 1 Cor. xi, 24. Both are
combined with the word εὐλογεῖν, which is peculiar to Christ, Matt. xiv. 19, εὐλόγησεν
καὶ κλάσας ἔδωκεν ; xxvi. 26, εὐλογήσας ἔκλασε, as in Mark xiv. 22; or εὐχαριστεῖν in
Matt. xv. 36, Mark viii. 6, Luke xxii, 19, εὐχαριστήσας ἔκλασεν (ef. John vi. 11, εὐχαρισ-
τήσας διέδωκεν ; Mark vi. 41; Luke ix. 16),——and characterized, Luke xxiv. 30, εὐλόγησεν
καὶ κλάσας ἐπεδίδου, for which reason also the disciples of Emmaus narrate, ὡς ἐγνώσθη
αὐτοῖς ἐν τῇ κλάσει τοῦ ἀρτοῦ, Luke xxiv. 35. Cf. also the significant omission of evy. or
edd. in Mark viii. 19. This explains why (II.) «Aa τὸν ἄρτον became the designation
for the celebration of the Supper, Acts ii. 46, κλῶντες κατ᾽ οἶκον ἄρτον, cf. ver. 42; Acts
xx. 7, συνηγμένων ἡμῶν κλάσαι ἄρτον (the meaning of xx. 11 is doubtful; in xxvii. 35
Paul follows the example of the Lord), although in 1 Cor. x. 16, τὸν ἄρτον ὃν κλῶμεν, as
parallel with 16a, τὸ ποτήριον τῆς εὐλογίας ὃ εὐλογοῦμεν, it is used only of a part of the

Κλάω 357 Κλῆρος

act; always, as it would appear, so that κλῶν τ [ο break while blessing. (If τὸ σῶμα τὸ
ὑπὲρ ὑμῶν κλώμενον, 1 Cor. xi. 24, were genuine—Luke xxii, 19, τὸ ὑπὲρ ὑμῶν διδόμενον,
—the word would seem to have been selected on account of the preceding ἔκλασεν.) It
is worthy of note that the fellowship of the Lord with His people is described as a table-.
fellowship (Luke xxii. 30, cf. John xiii. 18), and the Lord’s Supper is intended to sanctify
the table-fellowships of men, and connect them with His table; hence in Acts ii. 46,
κλῶντες κατ᾽ οἶκον ἄρτον μετελάμβανον τροφῆς ἐν ἀγαλλιάσει.

Κλάσις, ἡ, the breaking, only κλάσις τοῦ ἄρτου, Luke xxiv. 35, Acts ii. 42, on
which see κλάω.

Κλάσμα, τό, that which is broken off—fragment, crumb, only of pieces of bread,
crumbs, Matt. xiv. 20, xv. 37; Mark vi. 43, viii. 8, 19, 20, Luke ix. 17; John vi.
12, 13.—LXX. Judg. ix. 53, κλάσμα ἐπιμύλων ; 1 Sam. xxx. 12, κλάσμα παλάθης = NB ;
Lev. ii. 6, v. 21 -- ἢΒ, Ezek. xiii. 19 =nins,

Κλῆμα, τό, properly that which is broken off a plant; see κλάω, hence = shoot,
young twig, as in Exk xvii. 3 =n, Mal. iii. 19 =*2Y, mostly also in profane Greek,
of the shoots of the vine, as in Ezek. xvii. 6, 7 =I; Ps. Ixxx, 12=¥P; Joel i ἢ -α
omy, So John xv. 5, ἐγώ εἰμι ὁ ἄμπελος, ὑμεῖς τὰ κλήματα ; ver. 6, ἐὰν μή τις μείνῃ
ἐν ἐμοὶ, ἐβλήθη ἔξω ὡς τὸ κλῆμα; vv. 2, 4; Num. xiii, 23, ἔκοψαν κλῆμα καὶ
βότρον σταφυλῆς ἐπ᾽ αὐτοῦ.

Κλῆρος, 6 (probably from κλάω, see the passive, Pape), lot, (1.) the lot that appor-
tions, that allots, onfa; βάλλειν κλῆρον, Matt. xxvii. 35; Mark xv. 24, βάλλοντες κλῆρον
ἐπ᾽ αὐτὰ tis ti ἄρῃ; Luke xxiii. 34; John xix. 24 = οὐ Den, quite usual in Greek and
Hebrew; Acts i. 26, ἔδωκαν κλήρους αὐτῶν, 5) 1M; Lev. xvi. 8; Hebrew 70, Josh.
xviii. 8; 5, Josh. xviii. 6, both = ἐκφέρειν κλῆρον, LXX.; buon, Prov. xvi. 88 = to cast
lots ; result of the action, ἔπεσεν ὁ κλῆρος ἐπὶ Ματθίαν, Acts i. 26, cf. Ezek, xxiv. 6;
Jonah i. 7; Hebrew 5x3, cf. Num. xxxiii. 54,9 NY; Ley. xvi. 9, Sy nby. Then (II.) the
lot that is allotted, apportioned, Acts i. 17, ἔλαχε τὸν κλῆρον τῆς διακονίας ταύτης, comp.
κλήρῳ λαχεῖν, 1]. xxiii. 862, xxiv. 400; Herod. iii. 83; Hesych., κλῆρος" τὸ βαλλόμενον
εἰς τὸ λαχεῖν. For λαβεῖν τὸν κλῆρον τῆς διακονίας, Acts 1. 25, Lachm. and Tisch. read
τὸν τόπον, cf. Suidas, κλῆρος" τόπος, κτῆμα. In this sense Ξε αϊϊοη, to one by lot, allotted,
Acts viii. 21, οὐκ ἔστιν σοι μερὶς οὐδὲ κλῆρος ἐν τῷ λόγῳ τούτῳ, on which Bengel, “ non
est tibi pars pretio, nec sors gratis.” Μέρις and κλῆρος are thus combined further in
Deut. x. 9, xii, 12, xiv. 27, 29, xviii. 1; Isa. lvii. 6. To distinguish more exactly,—pépus
is any limited portion; κλῆρος is a special portion assigned by lot.—(III.) It is used of
possessions which cannot be earned, but fall to one’s lot, κατ᾽ é&., inheritance, hereditary
portion or possession, Acts xxvi. 18; Col. i. 12= ndna, ef. Ps. xvi. 6. (Cf. Delitzsch in loc.,
“The measuring lines (Ὁ 55Π) are cast (Mic. ii. 5), and fall to a man where and so far as
his possession is assigned him, so that San Sp» is applied in Josh, xvii. 5 to the assignment

Κλῆρος 358 Κληρόω

of the measured out portions of land.”) Josh. xiii. 23; Deut. iv. 38 (cf. κληρονομία ἐν
τοῖς ἡγιασμένοις) ; Num. xxxiii, 54, 9723 yy OF-MIN. In this sense, perhaps, 1 Pet.
v. 3, κατακυριεύοντες τῶν κλήρων, cf. with ver. 2, is to be explained agreeably to Deut. iv. 20,
cf. Ex. xix. 5; whereas others explain—that which is assigned to the presbyters, which
the churches assigned to them; cf. Theophanes, Hom. 12 in Suic. ii, 111, ὦ κλῆρος ἐμός,
addressed to his hearers. This view is favoured by the change of the reading into τοῦ
κλήρου, which was perhaps made in favour of the first explanation. For the plural is
certainly not used to designate Israel as God’s possession, nor can it be shown that the
plural in post-apostolic times designated the particular churches assigned to the pres-
byters.

Κληρόω, to cast lots, to determine by lot, ic. to determine something, or concerning
some one, τινὰ, ἐπὶ τινί, or also with two accusatives, or with following infinitive; the
passive also absolutely, to be taken by lot, the connection showing the import of the lot;
eg. to be chosen by lot, οἱ κεκληρωμένοι, those chosen by lot; 1 Sam. xiv. 41, κληροῦται
᾿Ιωνάθαν καὶ Σαούλ, Jonathan and Saul were hit upon by lot ; ver. 42, κατακληροῦται ᾽Ιων."
=12, in the Niphal; whereas Eur. Hee. 102, ἐκληρώθην δούλη, to be appointed a slave by
lot. In the N. T. only in Eph. i. 11, ἐν ᾧ (sc. τῷ Χριστῷ) καὶ ἐκληρώθημεν, προορισθέντες
ἐὸν εἰς τὸ εἶναι x.7.d., “in whom the lot has fallen upon us also, as foreordained thereto, . .. to
be,” ete. By the combination of the ἐκληρώθ. with eis τὸ εἶναι, which Hofmann also
adopts, all difficulties in the explanation of the word are removed. The two expressions
ἐκληρώθ. and mpoop. require supplementing. If eis τὸ εἶναι be taken with προορ., the great
difficulty arises that (as was done in edition 1) ἐκληρώθ. has to be taken as an independent
conception, the connection not stating the import of the lot. In this case it would have
to be supplemented with κλῆρος θεοῦ, after Deut. iv. 20, Esth. iv. additam., ἱλάσθητι τῷ
κλήρῳ σου; Zech. ii. 16, Sn, with God as subject, κατακληρονομήσει κύριος τὸν ᾿Ιούδαν
... καὶ αἱρετιεῖ ἔτι τὴν ᾿Ιερουσαλήμ. Thus Erasmus, in sortem asciti; Bengel, eramus
facti noma, hereditas Domini. Tt is incorrect to argue that the context treats of Israel,
and thus suggests this rendering, for the context here really does not treat of Israel. If
ἐν ᾧ καὶ ἐκληρ. was to refer to Israel or to Christians of Israel, it must at least have
been said, ἐν ᾧ καὶ ἡμεῖς of προηλπικότες x.7.X., quite apart from the question whether
Christians of Israel could so have been described. There is nothing warranting us to
separate the subject of ἐκληρώθημεν from the ἡμεῖς of the foregoing sentences. Against
the explanation advanced by Harless, ἐκληρώθημεν -- ἔδωκε ἡμῖν κλῆρον, after Grotius,
κληροῦν, dicitur qui alteri dat possessionem, κληροῦσθαι, qui eam accipit, two considerations
tell: first, that this signification, possible in itself, must so far have been indicated by the
context as to leave no doubt as to what “lot” was meant; and secondly, that it is the
middle κληροῦσθαι, which signifies to receive something by lot, eg. Philo, Vit. Mos. 3, τὸν
yap μέσον ταῦτα τοῦ κόσμου τόπον κεκλήρωται ; Lucian, De Luct. 2, κεκληρῶσθαι yap
φησι τὸν Πλούτωνα ἄρχειν τῶν ἀποθανόντων; and in this case the accusative of the

Κληρόω 359 Κληρονόμος

object must follow if the statement is not to be meaningless, comp. Ammon. 86, λαγχάνειν
καὶ κληρώσασθαι διαφέρει: λαγχάνει μὲν εἷς, οὗ ἂν ὁ κλῆρος ἔλθῃ... κληροῦνται δὲ of
καθιέντες εἰς τὸν κλῆρον. Καὶ λαγχάνειν μέν ἐστι τὸ ἐκ τῶν κληρουμένων τοῦ προκειμένου
τυχεῖν, κληρώσασθαι δὲ τῷ κληρῷ χρήσασθαι; thus κληροῦσθαι is=to draw lots. Thus,
as the absolute construction of the passive κληροῦσθαι is without parallel, the only possible
construction is to combine é«AnpaéOnuev ... εἰς τὸ εἶναι, and thence to supply a similar
defining expression to προορισθέντες. Thus the necessary progress of the thought appears,
“in whom the lot has fallen upon us also, as foreordained thereto, to be,’ and so on. We
need not, with Hofmann, take ἐκληρώθ. as referring to pre-temporal predestination, as if
the participle προορισθ. stated wherein the κληρωθῆναι was accomplished. The logical
connection tells against this grammatically possible import of the aorist participle (cf.
vv. 5,9). The aorist participle stands here, as in vv. 13, 14, to indicate in what con-
nection and in conjunction with what the act expressed by the finite verb is accomplished,
Kriiger, liii. 6. 7, 8. But that ἐκληρώθ. does not designate a pre-temporal act is clear
from the following εἰς τὸ εἶναι «.7.d., according to which it has to do with a present state
and its distinctive accomplishment, namely, that it took place without our help, just as
the lot falls to any one. ᾿Εἰκληρώθ. cannot mean the historical bringing about of this
previously arising state. In this case we should have to join mpoopicOévtes .. . εἰς TO
εἶναι, taking it as further defining the ἐκληρώθ. ; and in this case the participle present or
perfect would have been more correct. Besides, the entire course of the thought demands
a declaration referring to the present Christian state of those addressed and its actual
accomplishment. “We now have been so interwoven into the divine decree to be
administered in the fulness of times, and aiming at the final reunion of all things in the
world’s Saviour (ἐν τῷ Χριστῷ), that—in accordance with the predestination (mpoop. κατὰ
προθ. τοῦ τὰ πάντα ἐνεργοῦντος κατὰ K.7.d.) bearing in itself the guarantee of its realization
—the lot has fallen upon us, now before the fulfilment of all, to be those who,” ete,
With this what follows regarding the answering experience of those addressed appro-
ptiately corresponds.

Ὁ λόκληρος, in entire portion, ic. intact, integer, eg. with ὑγιής, γνήσιος, Plat.,
Polyb., οὐ al. In the N.T. Jas. i. 4; 1 Thess. v. 23; ef. ὁλοκληρία, entirety, intactness, of
the state of the lame man healed, Acts iii. 16 ; Isa. i. 6, ἀπὸ ποδῶν ἕως κεφαλῆς οὐκ ἔστιν
ἐν αὐτῷ ὁλοκληρία, BIND,

Κληρονόμος, 6, one who has a κλήρος ; from νέμω, to hold, to have in one’s power
(not one to whom a κλήρος is allotted, because it is derived from the active), like οἶκο-
νόμος, one who holds a house ; ἀγορανόμος, the master of the market. Of. Plat. Rep. i. 331 D,
ὁ τοῦ λόγου κληρονόμος, he who has the κλῆρος τοῦ λόγου, whose turn it is to speak; Heb,
xi. 7, δικαιοσύνης κληρονόμος, he who has the κλῆρος τῆς δικαιοσύνης. In the N. T, as
also mostly in later Greek, κλῆρος thus compounded is used always of inherited posses-
sions ; hence κληρονόμος, he who has the inheritance = the heir, against which Heb. vi. 17,

Κληρονόμος 360 Κληρονομέω

κληρονόμοι τῆς ἐπαγγελίας, cf. with vv. 12, 1δ, does not tell. In the LXX. 2 Sam.
xiv. 7, Jer. viii. 10 = WW, cf. Ecclus. xxiii. 22. The stress to be laid on the possession
may be seen from Gal. iv. 1, ἐφ᾽ ὅσον χρόνον ὁ κληρονόμος νήπιός ἐστιν, οὐδὲν διαφέρει
δούλου κύριος πάντων dv; Jas, ii. 5, κληρονόμους τῆς βασιλείας ἧς ἐπηγγείλατο; Titus
iii. 7, κληρονόμοι κατ᾽ ἐλπίδα ζωῆς αἰωνίου. It is used, however, proleptically in Matt.
xxi. 38, Mark xii. 7, Luke xx. 14, οὗτος ἐστὶν ὁ κληρονόμος ; Gal. iv. 1; Rom. viii. 17.
In the N. T. it is only used to describe the peculiar relation of divine redemption to man,
and vice versd, as a divine possession bestowed on man by virtue of the filial relation into
which he is introduced (cf. Eph. i. 18, ὁ πλοῦτος τῆς δόξης τῆς κληρονομίας αὐτοῦ ἐν τοῖς
ἁγίοις). Hence κληρονόμοι θεοῦ, Rom. viii. 17, οἵ, συγκληρονόμοι τοῦ Χριστοῦ, and of
Christ Himself, Heb. i. 2, ἔθηκε κληρονόμον πάντων ; cf. Rom. iv. 13, of Abraham and
his seed, τὸ κληρονόμον αὐτὸν εἶναι τοῦ κόσμου. In this sense it is used absolutely, Rom.
iv. 14, Gal. iii. 29, κατ᾽ ἐπαγγελίαν κληρονόμοι; Gal. iv. 7, εἰ δὲ vids, καὶ κληρονόμος
διὰ θεοῦ.

Κληρονομίέα, ἡ, that which constitutes one ἃ κληρονόμος, the inheritance, Matt.
xxi. 38; Mark xii. 7; Luke xii. 13, xx. 14; heritage, Acts vii. 5. Divine salvation,
considered both as promised and as already bestowed, is thus designated in the N. T., so
far as man, the κληρονόμος, gets possession of it. As to the divine origin of this «Anp,
cf. Eph. i. 18, ὁ πλοῦτος τῆς δόξης τῆς κληρονομίας αὐτοῦ ἐν τοῖς ἁγίοις, where respect is
also had to the circumstance that the saints (Israel, ver. 11) are God’s κληρονομία ; cf.
Theodoret on Ps. xxxiii. 12, ἐκλεκτὸς λαὸς (see Eph. i. 4) κληρονομία θεοῦ mpocaryopevo-
μενος, πάλαι μὲν ὁ ἰουδαϊκὸς, μετὰ δὲ ταῦτα ὁ ἐκ τῶν ἐθνῶν ἐκλεγεὶς Kal τῆς πίστεως τὰς
ἀκτῖνας δεχόμενος. In distinction from profane Greek, we find here what Aristot. Pol.
v. 8 denies, τὰς κληρονομίας μὴ κατὰ δόσιν εἶναι, ἀλλὰ κατὰ yévos; see Acts xx. 32,
δοῦναι κληρ. ἐν τοῖς ἡγιασμένοις. (For the combination with ἐν, cf. xxvi. 18; Num.
xviii. 28 ; Job xlii. 15 ; Wisd. v. 5, πῶς κατελογίσθη ἐν υἱοῖς θεοῦ καὶ ἐν ἁγίοις ὁ κλῆρος
αὐτοῦ ἐστιν) Eph. v. 5; Col. iii. 24, ἀπὸ κυρίου ἀπολήψεσθε τὴν ἀνταπόδοσιν τῆς
κληρ.; Acts vii. 5, οὐκ ἔδωκεν αὐτῷ κληρ. (On οὐκ ἐδ., cf. Heb. xi. 9, παρῴκησεν εἰς
γῆν τῆς ἐπαγγελίας ὡς ἀλλοτρίαν.)----θηο6 Gal. iii. 18. At the same time, its peculiar
aspect as an inheritance becomes prominent in 1 Pet. i. 4, ἀναγεννήσας tas . . . εἰς κλη-
povoplav ,.. τετηρημένην ἐν ovpavois—Eph. v. 5, οὐκ ἔχει κληρ. ἐν τῇ βασιλείᾳ τοῦ
Χριστοῦ καὶ θεοῦ; Heb. xi. 8, dv (sc. τόπον) ἔμελλεν λαμβάνειν εἰς κληρονομίαν.----Τ ΚΝ,
= nv, nvhin, noma, For the connection with the Ο. Τι, see κλῆρος, κληρόω, κληρονόμος,
κληρονομεῖν.

Κληρονομέω, to be ἃ κληρονόμος, an heir, Gal. iv. 30, οὐ μὴ κληρονομήσῃ ὁ υἱὸς
τῆς παιδίσκης μετὰ τοῦ υἱοῦ τῆς ἐλευθέρας. Hence with the genitive of the thing in the
Attic orators, and only in later Greek with the accusative (vid. Lobeck, Phryn. 129;
Matthiae, § 329), sometimes also with the accusative of the person from whom the
inheritance comes, LXX. Gen. xy. 3, ‘D8 UI, κληρονομήσει pe. The N. Τὶ use of the

Κληρονομέω 361 Kowés

a

word to denote entering on the possession of the blessings of God's salvation, which takes
place in the manner of a κληρονόμος, Matt. xxv. 34, 1 Cor. xv. 500, is based upon the
redemptive gift of the Old Covenant, Num. xxxiii. 54, in which nna and Si3 are united ;
see κλῆρος, Lev. xx. 24. Cf. Heb. xii. 17, of Esau, θέλων κληρονομῆσαι τὴν εὐλογίαν
ἀπεδοκιμάσθη; Rev. xxi. 7. We find also the combinations, «Anpov. τὴν γῆν, Matt.
v. 5, ef. Ps, xxv. 13, xxxvii. 9; Ex. xxiii. 30; «A. θεοῦ βασιλείαν, 1 Cor. vi. 9, 10, xv.
50; Gal. v. 21; Matt, xxv. 34, cf. 1 Mace. ii. 57; τὰς ἐπαγγελίας, Heb. vi. 12; εὖλο-
γίαν, 1 Pet. iii. 9. Declared of Christ, Heb. i. 4, κεκληρονόμηκεν ὄνομα, where ground-
lessly (cf. already Ecclus. vi. 3) the explanation is adopted, “the idea of inheritance
recedes to the background, and, like v4 and ὉΠ), it has the general meaning possidere and
possidendum aceipere ;” cf. Isa. 111, 12; Phil. ii, 9, 10.

Συγκληρονόμος, ὃ, he who participates in the same κλῆρος, used only of the
joint heir. Rom. viii. 17, εἰ δὲ τέκνα, καὶ κληρονόμοι" κληρονόμοι μὲν θεοῦ, συγκληρονόμοι
δὲ Χριστοῦ. A personal equality based on an equality of possession is thus designated
(cf. Ecclus, xxii. 23, ἵνα ἐν τῇ κληρονομίᾳ αὐτοῦ συγκληρονομήσῃς). In Heb. xi. 9, of
Isaac and Jacob in their relation to Abraham, συγκληρονόμοι τῆς ἐπαγγελίας τῆς αὐτῆς ;
1 Pet. iii. 7, of women in relation to their husbands, συγκληρονόμοι χάριτος ζωῆς. The
mystery of Christ is, according to Eph. iii. 6, εἶναι τὰ ἔθνη συγκληρόνομα, namely, with
Israel, cf. Eph. i. 11.

Κατακληρονομέω,--(Ἰ) Only in the LXX.=to inherit completely, Deut. i. 8
=wh; Zech. ii, 12 (160) -εὐπ». The aorist passive is used in Ecclus. xxiv. 8, Deut.
xix. 14, in the sense which alone occurs in profane Greek, (II.) to constitute any one
heir, to bequeath, to give over as an inheritance, Num. xxxiv. 18 =m; Jer. iii, 18, with
two accusatives=Snon; Josh. xviii, 2= pon; 2 Sam. vii.1 =. In the N. T. only
Acts xiii. 19, κατεκληρονόμησεν αὐτοῖς τὴν γῆν. (This change of meaning seems to be
grounded on the twofold use of the Kal of ὅπ), and, indeed, both Sms and κατακὰ. are
employed in both senses in Josh. xiv. 1, to be explained by the two significations of
κλῆρος as the lot allotting and allotted.) In later Greek, κατακληρουχεῖν is usually
employed in its stead; also, though less frequently, the word κατακληροδοτεῖν (whose
presence in Acts xiii. 9 is but poorly warranted), Κατακληρόω embraces in like manner
the two meanings, to distribute or receive by lot.

Κοινός, ή, 6v,—(L.) Common, in common, Tit. i 4, Τίτῳ γνησίῳ τέκνῳ κατὰ κοινὴν
πίστιν, cf, ver. 1; Jude 3, σπουδὴν ποιούμενος γράφειν ὑμῖν περὶ τῆς κοινῆς σωτηρίας (cf.
2 Pet. i. 1, τοῖς ἰσότιμον ἡμῖν λαχοῦσιν πίστιν), οἵ. Xen. Anab, iii. 2, 32, εἰ δέ τι ἄλλο
βέλτιον 4 ταύτῃ, τολμάτω καὶ ὁ ἰδιώτης διδάσκειν" πάντες γὰρ κοινῆς σωτηρίας δεόμεθα ;
Joseph. Antt. v. 1. 27, θεὸν τὸν ᾿Ε βραίοις ἅπασι κοινόν ; Acts ii, 44, εἶχον ἅπαντα κοινά,
opposed to ‘sos, cf. Plat. Rep. i 133 D, ἡ δικαιοσύνη χρήσιμος καὶ κοινῇ καὶ ἰδίᾳ, see Acts
iv. 32, οὐδὲ εἷς τι τῶν ὑπαρχόντων αὐτῷ ἔλεγεν ἴδιον εἶναι, ἀλλ᾽ ἦν αὐτοῖς ἅπαντα κοινά. This
is the only meaning in profane Greek, except in later writers, where it is also used in a

22

Κοινός 302 Κοινωνέω

moral sense; see below. On the other hand, (IL) in biblical Greek, starting from the
sense general, usual, what stands in connection with everything, what does not distinguish or
separate itself from anything else, Mark vii. 2, κοιναῖς χερσὶν τουτέστιν ἀνίπτοις, in ver. 7
it denotes what is opposed to the divine ἅγιος (cf. Acts xxi, 28,” EXAnvas εἰσήγαγεν eis τὸ
ἱερὸν καὶ κεκοίνωκεν τὸν ἅγιον τόπον τοῦτον), corresponding to Hebrew bh, which, however,
the LXX. always render βέβηλος. Βέβηλος, as used in the LXX., was cast aside, as the
N. T. usage shows, in the language of Jewish life, in favour of the word κοινός, which
expressed the consciousness of the ἐκλογή of Israel, of their antagonism to the ἔθνη. See
βέβηλος, which is the profane equivalent of the biblical κοινός. Further, see Gyos. Cf.
Delitzsch on Heb. ix. 13a, “5h, from $n, to be loose, is that which is not bound, not for-
bidden, open for general use, 1 Sam. xxi. 5 (WIP ond and 5h Dn? ),” οἵ, also Ezek. xlii. 20,
oh? wips p2 man. That it corresponds to Sh, and then in consequence to 82, is evident
from Acts x. 14-28, xi. 8, where κοινὸς καὶ ἀκάθαρτος are conjoined, comp. also Lev. x. 10,
ὝΠΘΠ PB KT pA Sha pa wips ἢ bran, Cf Heb. ix. 13, τοὺς κεκοινωμένους aytater
πρὸς. . καθαρότητα. It is worthy of note that κοινόν, in its theocratic sense, as opposed
to ἅγιος, is ἀκαθ., precisely because of this antagonism, which in itself is not necessary and
not identical, vid. Rom. xiv. 14, οὐδὲν κοινὸν δι᾿ αὐτοῦ, εἰ μὴ τῷ λογιζομένῳ τι κοινὸν εἶναι,
ἐκείνῳ κοινόν. Hence Heb. x. 29, τὸ αἷμα τῆς διαθήκης κοινὸν ἡγησάμενος, ἐν ᾧ ἡγιάσθη,
by regarding the blood as ordinary blood of a life that is not holy. In Rev. xxi. 27 we
find, as opposed to κοινόν (co-ordinated with 6 ποιῶν βδέλυγμα καὶ ψεῦδος), of γεγραμμένοι
ἐν τῷ βιβλίῳ τῆς ζωῆς ; parallel thereto is Isa. 11]. 1, ony, on which cf. Gen. xxxiv. 14;
Ex. xii. 48. In the Apocrypha, κοινός is thus used only where the laws relating to food
and sacrifices are referred to (1 Macc. i. 47, 62); elsewhere always in the first sense.
Scarcely any but the later profane writers used it in the moral sense—Jlow, debased.
From (I.) are derived in the N. T. the significations of κοινωνεῖν, κοινωνία, κοινωνός,
κοινωνικός ; from (IL), that of κοινόω.

Κοινόω, to make anything κοινόν. In the N. T. only of κοινός in the sense of
(11), as opposed to ἁγιάζειν, Heb. ix. 13, τοὺς κεκοινωμένους ἁγιάξει πρὸς καθαρότητα, which
explains also the relation between κοινοῦν and καθαρίζειν. Acts x. 15, xi. 9, ἃ ὁ θεὸς
ἐκαθάρισεν, σὺ μὴ κοινοῦ; Acts xxi. 28, κεκοίνωκεν τὸν ἅγιον τόπον τοῦτον. Without
this contrast, in the same sense, in Matt. xv. 11, 18, 20; Mark vii. 15, 18, 20, 23,
vid. κοινός; of. Son, Ezek. vii. 24, xxv. 3; Isa. xlviii. 11; Lev. xix. 8, 12; Ezek. xiii.
19 ; Gen. xlix. 4; Lev. xix. 29; LXX., βεβηλοῦν, μιαίνειν.

Kovvav έω, from κοινών, ὁ, ἡ, the same as κοινός, like Oépayr, θεράπων, participator,
companion, hence to be a κοινών, Heb. ii. 14, parallel with μετέχειν, with the distinction
arising out of the context.—Hence with the dative, both of the person and of the thing,
Gal. vi. 6, κοινωνείτω ὁ κατηχούμενος.. τῷ κατηχοῦντι ἐν πᾶσιν ἀγαθοῖς ; Phil. iv. 15,
οὐδεμία μοι ἐκκλησία ἐκοινώνησεν εἰς λόγον δόσεως καὶ λήμψεως (on εἰς, cf. Plat. Rep.
iv. 453 A, ἡ θήλεια τῇ τοῦ ἄῤῥενος κοινωνεῖ εἰς ἅπαντα) ; Rom. xii. 18, ταῖς χρείαις τῶν

πο Ἀν μεν, δεν ται ..ὄ ἡϑμίὰω,,.....

Κοινωνέω 863 Κοινωνός

ἁγίων κοινωνοῦντες ; xv. 27, τοῖς πνευματικοῖς αὐτῶν ἐκοινώνησαν τὰ ἔθνη: 1 Tim. ν. 22,
μηδὲ κοινώνει ἁμαρτίαις ἀλλοτρίαις ; 2 John 11, κοινωνεῖ τοῖς ἔργοις αὐτοῦ τοῖς πονηροῖς
(cf. Job xxxiv. 8, οὐ κοινωνήσας μετὰ ποιούντων τὰ ἄνομα, “DY mand ms). As the per-
sonal fellowship of several is implied in the word, it is followed by the genitive of the
thing, to be common participators in a thing, to have anything in common; Heb. ii. 14,
τὰ παιδία κεκοινώνηκεν αἵματος καὶ capxds.—Used and construed in the same way in
profane Greek, not, however, with the genitive of the person, as in Job xxxiv. 8.

Κοινωνέα, ἡ, fellowship with, participation in anything; with genitive of object,
xow. τῆς διακονίας, 2 Cor. viii. 4; κοιν. τοῦ αἵματος, τοῦ σώματος τοῦ Χριστοῦ, 1 Cor.
x. 16; 1 Cor. i. 9, ἐκλήθητε εἰς κοιν. τοῦ υἱοῦ τοῦ θεοῦ; Phil. iii. 10, κοινωνία τῶν παθη-
μάτων τοῦ Χριστοῦ ; Phil. ii. 1, κοινωνία rvevparos.—With subject in the genitive, the
object subjoined by means of εἰς, Phil. i. 5, cow, ὑμῶν εἰς τὸ edayy.; cf. Rom. xv. 26,
εὐδόκησαν Μακεδονία καὶ Ayala κοινωνίαν τινὰ ποιήσασθαι εἰς τοὺς πτώχους τῶν ἁγίων,
more precisely defined ver. 27; 2 Cor. ix. 18, κοινωνία εἰς αὐτοὺς (εἰς τὰ ὑστερήματα τῶν
ἁγίων, ver. 12) καὶ εἰς πάντας, on which cf. 2 Cor. viii. 4, κοινωνία τῆς διακονίας τῆς εἰς
τοὺς ἁγίους. In Philem. 6, ἡ κοινωνία τῆς πίστεώς σου, the genitive is variously viewed,
as the genitive of the object by Bengel, fides tua, quam communem nobiscum habes et
exerces. Better, however, as the genitive of the subject, the fellowship to which thy faith
impels, cf. ver. 4. So ἡ κοιν. τοῦ ἁγίου Tv... . μετὰ πάντων ὑμῶν, 2 Cor. xiii. 13; so of
personal fellowship, 1 John i. 3, cow. ἔχητε μεθ᾽ ἡμῶν, ἡ δὲ κοιν. ἡμετέρα μετὰ τοῦ πατρὸς
καὶ μετὰ τοῦ υἱοῦ αὐτοῦ; ver. 6, κοιν. μετ᾽ αὐτοῦ; ver. 7, μετ᾽ ἀλλήλων. In classical
Greek we find πρός, 6. ace. cf. Plat. Conv. 188 C, used also of impersonal fellowship,
Plat. Vir. Civ. 283 D, κατὰ τὴν πρὸς ἄλληλα μεγέθους Kal σμικρότητος κοιν., for which
2 Cor. vi. 14, τίς κοιν. φωτὶ πρὸς oxotos.—Absolutely, in Gal. ii. 9, δεξιὰς ἔδωκεν ἐμοὶ
κοινωνίας ; Acts ii. 42, ἦσαν προσκαρτεροῦντες ... TH xow.; Heb. xiii. 16, τῆς δὲ εὐποιΐας
καὶ xow.—The mode in which the fellowship appears is determined by the context;
nowhere, however, does cow. pass into the active meaning of communication, or the passive
of communicated, 1.6. alms, but always denotes a relation which, between persons, is based
on Christian unity, Eph. iv. 4 sqq.; John i. 3 sqq.; Acts ii. 42. The allusion made to
the carrying into effect of this relation, in Rom. xv. 26, is one ground for rejecting the
meaning “manifestation of fellowship,” see 2 Cor. ix. 13, cf. viii. 4. The εὐποιΐα, in Heb.
xiii. 16, is an outcome of κοινωνία. In consequence, however, of attention being concen-
trated on the manifestation of κοινωνία, to the neglect of the relation on which this
manifestation was based, the word acquired in patristic Greek the meaning, something
communicated, ἐλεημοσύνη, Oecum., Phay.; but, as applied to the Lord’s Supper, and in
opposition to heresies, it retained its original force. Vid. Suicer, Thes.; syn. μετοχή.

Κοινωνός, 6, companion, Philem. 17; 2 Cor. viii, 23 (2 Kings xvii. 11); Matt.
xxiii. 20, αὐτῶν κοινωνοὶ ἐν τῷ αἵματι τῶν προφητῶν, cf. συνεργὸς τοῦ θεοῦ ἐν τῷ edaryy.
τοῦ Χριστοῦ, 1 Thess, iii. 2, οἵ, 2 Cor. viii. 23, κοινωνὸς ἐμὸς καὶ εἰς ὑμᾶς συνεργύς,

Κοινωνος 804 Κόσμος

Instead of ἐν, Plat. Legg. vii. 810 C has περί τινος, ef. Ecclus. xli. 16, κοινωνὸς καὶ φίλος περὶ
ἀδικίας ; Heb. x. 23, κοινωνοὶ τῶν οὕτως ἀναστρεφομένων. With the dative of the person,
Luke v. 10, κοινωνοὶ τῷ Σίμωνι, cf. Eur. El. 637, ὅθεν γ᾽ ἰδών σε δαιτὶ κοινωνὸν καλεῖ, see
κοινωνεῖν. With the genitive = participator in something, 1 Cor. x. 18, κοιν. τοῦ θυσιασ-
tnpiov; ver. 20, τῶν δαιμονίων; 2 Cor. i. 7, κοιν. τῶν παθημάτων, τῆς παρακλήσεως ;
1 Pet. v. 1, ὁ τῆς μελλούσης ἀποκαλύπτεσθαι δόξης κοιν.; 2 Pet. i. 4, θείας Kow. φύσεως.
Hebrew, 739, Prov. xxviii. 24; Isa. 1, 23; M30, ἡ κοιν., Mal. ii. 4.

Κοινωνικός, 1 Tim. vi. 18, τοῖς πλουσίοις παράγγελλε.... εὐμεταδότους εἶναι,
κοινωνικούς, a combination like εὐποιΐα and κοινωνία, Heb. xiii. 6, see xowvwvia—Social,
in the double sense of belonging to society and inclined to society, 1.6. cultivating and loving
fellowship; cf. Polyb. xviii. 31. 7, κοινωνικῶς χρῆσθαι τοῖς εὐτυχήμασιν.

Συνκοινωνέω, to participate in something with some one; with the genitive of
the thing (Dem.) and the dative of the person (Dio Cass.). In the N. Τὶ only with the
dative of the thing, as a strengthened form of κοινωνεῖν ; vid. Phil. iv. 14, comp. ver. 15.
— Eph. v. 11, μὴ συνκοινωνεῖτε (cf. ver. 12, τὰ κρυφῆ γινόμενα ὑπ᾽ αὐτῶν) τοῖς ἔργοις
τοῖς ἀκάρποις τοῦ σκότους ; Rev. xviii. 4, ἵνα μὴ συνκοινωνήσητε ταῖς ἁμαρτίαις αὐτῆς
(cf. κοινωνεῖν, 1 Tim. v. 22; 2 John 11); Phil. iv. 14, καλῶς ἐποιήσατε συνκοινωνή:
σαντες μοῦ τῇ θλίψει, where the genitive depends on θλίψει, cf. i. 7.

Συνκοινωνός, 6, partaker. Peculiar to the N. T. and patristic Greek; Rom. xi
17, συνκοινωνὸς τῆς ῥίζης καὶ τῆς πιότητος τῆς ἐλαίας ἐγένου (on συνκοιν,, cf. τινές 17a);
1 Cor. ix. 23, ἵνα συνκοινωνὸς αὐτοῦ (sc. τοῦ edayyediov, cf. Rom. i. 17, see edvaryy.)
γένωμαι; Phil. i. 7, συνκοινωνούς μου τῆς χάριτος; Rev. 1, 9, 6 ἀδελφὸς ὑμῶν καὶ
συνκοινωνὸς ἐν τῇ θλίψει καὶ βασιλείᾳ καὶ ὑπομονῇ, cf. ἐν, Matt. xxiii. 20, under κοινωνός.

Κόσμος, ov, 6, according to Schenkl, Griech. Schulworterd., from the root καδ, as it
occurs, ¢g., in καίνυμαι, to polish; so also Passow, Ht. M.—(I.) Ornament, LXX. Ex.
xxxili, 5, Isa. xlix. 18, Jer. iv. 30, Ezek. vii. 20="Y; Prov. xx. 29, Isa. iii, 18 —
MISSA, a synonym with δόξα. In the N. T. 1 Pet. iii. 3, 6 ἔξωθεν ἐμπλοκῆς τριχῶν ...
κόσμος. --- (IL) Order, synonymous with τάξις, eg. οὐδενὶ κόσμῳ, in Herodotus, without
order; opposed to ἀκοσμία, disorder, Plat. Gorg, 504A, τάξεως καὶ κόσμου τυχοῦσα
οἰκία. Metaphorically, in Herodot., Thucyd., ete., to denote legal order, constitution, etc.,
eg. κόσμος τῆς πολιτείας. Not thus used in bibl. Greck.—(III.) The order of the world,
the ordered universe. According to Plutarch’s testimony (Mor. 886 B), Pythagoras was
the first to use the word in this sense, Πυθαγόρας πρῶτος ὠνόμασε τὴν τῶν ὅλων περιοχὴν
κόσμον ἐκ τῆς ἐν αὐτῷ τάξεως. According to other accounts, however, Pythagoras did
not apply the expression to the universe, but only to the heavens, 1.6. to the ordered
totality of the heavenly bodies ; Diog. 1, viii. 48, τοῦτον ὁ Φαβωρῖνός dyer... τὸν οὐρανὸν
πρῶτον ὀνομάσαι κόσμον. So also Phot. Bibl. 440. 27. Herewith harmonizes the usage
which, at first it would seem predominantly, but also down to later times, thus designated

EEO ——— “ΣΝ

Κόσμος 365 Κόσμος

the heavens; cf. Xen. Mem.i. 1.11, σκοπῶν ὅπως ὁ καλούμενος ὑπὸ τῶν σοφιστῶν κόσμος
ἔχει καὶ τίσιν ἀνάγκαις ἕκαστα γίγνεται τῶν οὐρανίων ; Isocr. iv. 179 (78 Ο), γῆς ἁπάσης
τῆς ὑπὸ τῷ κόσμῳ κειμένης ; Plat. Tim. 28 B, ὁ δὴ πᾶς οὐρανὸς ἢ κόσμος ἢ καὶ ἄλλο ὃ τί
ποτε ὀνομαζόμενος. It was used, however, at the same time, even before Aristotle, though
primarily in works of science, to denote the universe, Plat. Gorg. 508, φασὶν οἱ σοφοὶ
καὶ οὐρανὸν καὶ γῆν καὶ θεοὺς καὶ ἀνθρώπους τὴν κοινωνίαν συνέχειν καὶ φιλίαν καὶ
κοσμιότητα καὶ σωφροσύνην καὶ δικαιότητα καὶ τὸ ὅλον τοῦτο διὰ ταῦτα κόσμον καλοῦσιν ;
Phaedr. 246 C, and other places. In Aristotle the usage seems fixed, to denote both the
universe and the mundane order; De mwund. 2, κόσμος μὲν οὖν σύστημα ἐξ οὐρανοῦ καὶ
γῆς καὶ τῶν ἐν τούτοις περιεχομένων φύσεως. λέγεται δὲ ἑτέρως ἡ τῶν ὅλων τάξις τε καὶ
διακόσμησις, ὑπὸ θεῶν καὶ διὰ θεῶν φυλαττομένη. ταύτης δὲ τὸ μὲν μέσον, ἀκίνητόν τε ὃν
καὶ ἑδραῖον, ἡ φερέσβιος εἴληχε γῆ, παντοδαπῶν ἕῷων ἑστία τε οὖσα καὶ μητήρ. τὸ δ᾽
ὕπερθεν αὐτῆς πᾶν τε καὶ πάντῃ πεπερατωμένον᾽ ἧς τὸ ἀνωτάτω θεῶν οἰκητήριον οὐρανὸς
ὠνόμασται. So also, eg., in the epigrammatists Meleager, Antipater of Sidon (about
100 8.06...

It is worthy of remark that in the LXX. κόσμος is never used to denote the world.
The Seventy translate DYOWT Y2I¥ by κόσμος τοῦ οὐρανοῦ, Deut. iv. 19, xvii. 3, Isa. xxiv.
21, xl. 26, and that not, as is assumed, on the ground of a false derivation of 83¥ from
hay, as ‘2¥, ornament,—such an idea is inconsistent with their elsewhere translating the
expression by δύναμις τοῦ odp.,—but on the ground of the above-mentioned use of κόσμος
to denote the ordered totality of the heavenly bodies. The transference of the expression
in Gen. ii, 1 to the earthly sphere, συνετελέσθησαν ὁ οὐρανὸς καὶ ἡ γῇ Kal πᾶς ὁ κόσμος
αὐτῶν, was suggested by the Hebrew, which applied 82¥ also in the same way, although
we do not elsewhere find #287 82%, This passage gives us the biblical expression for
the universe, namely, heaven and earth. To the question why, in the Bible, there is not
one designation for the entire universe, we should probably be justified in referring to
the torn and sundered relationship between heaven and earth, which influenced the usage
even of particular words. See γῇ, οὐρανός. This, too, is the reason why, in the N. T.,
κόσμος is restricted to τὰ κάτω and is opposed to τοῖς ἄνω, John viii. 23.

Κόσμος is first used, as far as the biblical sphere is concerned, in the apocryphal
books of Wisdom and 2 Mace. to denote the universe, and, indeed, with definite reference,
here necessary, to the entire creation ; for which reason also the κόσμος is mainly viewed
in the relation between God and it arising out of the creation, cf. 2 Mace. vii. 9, 6 τοῦ «.
βασιλεύς ; ver. 23, ὁ τοῦ κ. κτιστής; xii. 15, ὁ μέγας τοῦ κ. δυνάστης; xiii. 14, viii. 18;
Wisd. i. 14, v. 21, vii. 17, ix. 9, xi. 18, 23, xiii, 2, xvi. 17, xvii. 19, xviii. 24. Comp.
Vv. 21, συνεκπολεμήσει τῷ κυρίῳ 6 κόσμος ἐπὶ τοὺς παραφρόνας ; xvi. 17, ὑπέρμαχος γὰρ
ὁ κόσμος ἐστὶ δικαίων. Considered as a whole, and in its laws and order, the world bears
a divine character; not merely as the N. T. teaches, the marks of its divine origin,
Man stands at its centre; Wisd. x. 1, πρωτόπλαστος πατὴρ κόσμου μόνος xtiabels; ix.
2, 3, κατεσκεύασας ἄνθρωπον, ἵνα δεσπόζῃ τῶν ὑπό cov γενομένων κτισμάτων, καὶ διέπῃ

Κόσμος 366 Κόσμος

τὸν κόσμον ἐν ὁσιότητι καὶ δικαιοσύνῃ. Through the conduct of man, that which in itself
is foreign thereto has penetrated into the mundane order, namely, θάνατος, πορνεία,
Wisd. ii. 24, xiv. 14.

The N. T., however, fills this expression also with a new force. It, too, regards the
κόσμος as the ordered entirety of God’s creation; Acts xvii. 24, ὁ θεὸς ὁ ποιήσας τὸν
κόσμον καὶ πάντα τὰ ἐν αὐτῷ ; and as bearing the divine stamp, Rom. i. 20, τὰ ἀόρατα
αὐτοῦ ἀπὸ κτίσεως κόσμου τοῖς ποιήμασιν νοούμενα καθορᾶται. But it is only spoken of
agreeably to the fundamental biblical view of it laid down in the account of the creation
in its relation to man, who occupies the central place therein. The world is the abode
of mankind (see below), and accordingly the divorced or torn relation between heaven
and earth, between God and His creation, finds its expression in the summary designa-
tion of the latter as κόσμος ; and this throughout the N. T., but most distinctly in the
writings of John, where, however, the word serves at the same time to characterize the
divine work of redemption as a whole. The N. T. usage may be classified as follows :—

(I.) Κόσμος denotes the ordered sum-total of what God has created (according to
profane view, τὸ πᾶν, the wniverse), Acts xvii. 24; Rom. i 20; John xvii. 5, πρὸ τοῦ τὸν
κόσμον εἶναι; xxi. 25; 1 Cor. iv. 9. Of. the expression, ἀπὸ καταβολῆς κόσμου (ἀπ᾽
ἀρχῆς «., Matt. xxiv. 21), Matt. xiii 35; Luke xi. 50; Eph. i 4; Heb. iv. 3, ix. 26;
1 Pet. 1. 20; Rev. xiii. 8; John xvii. 24. This expression, however, involves—cf. Matt.
xxiv, 21, and see καταβολή---ἃ reference to the fact that the world is (11.) the abode
of man, or that order of things within which humanity moves, of which man is the centre.
John xvi. 21, ἐγεννήθη ἄνθρωπος εἰς τὸν κόσμον ; 1 Tim. vi. 7, οὐδὲν εἰσηνέγκαμεν εἰς
τὸν κόσμον. Cf. John xii, 25, ὁ μισῶν τὴν ψυχὴν αὐτοῦ ἐν τῷ x. τούτῳ ; Wisd. ix. 2, 3,
x. 1. In this sense it is said of Abraham in Rom. iv. 18, κληρονόμον αὐτὸν εἶναι κόσμου.
Thus, as the abode of mankind, Mark xvi. 15, πορευθέντες εἰς τὸν κόσμον ἅπαντα K.7.d.;
Eph. ii, 12, ἄθεοι ἐν τῷ κόσμῳ ; Col. i. 6; Rom. i. 8; Mark xiv. 9; Matt. iv. 8; 1 Cor.
v. 10, ἐκ τοῦ κόσμου ἐξελθεῖν; Matt. xiii. 38, ὁ δὲ ἀγρός ἐστιν ὁ κόσμος, τὸ δὲ καλὸν
σπέρμα οὗτοί εἰσιν οἱ υἱοὶ τῆς βασιλείας, τὰ δὲ ζιξάνιά εἰσιν οἱ υἱοὶ τοῦ πονηροῦ; 1 Cor.
xiv. 10, γένη φονῶν ἐστιν ἐν κόσμῳ. It presents itself to man for possession and
enjoyment, Matt. xvi. 26; Mark viii. 36; Luke ix. 25, κερδήσας τὸν κόσμον ὅλον;
1 Cor. vii. 31, of χρώμενοι τὸν κόσμον ὡς μὴ καταχρώμενοι; iii, 22, εἴτε κόσμος εἴτε Sar)
... πάντα ὑμῶν; 1 John iii. 17, ὃς δ᾽ ἂν ἔχῃ τὸν βίον τοῦ κόσμου; John xiv. 27; Jas.
ii, 5 (1 Cor. viii. 42). Cf. 1 John ii. 15-17. As the order of things within which
humanity moves, sin and death have intruded into it (Rom. v. 12, 13); and influenced in
this manner by man, it is in its present notorious state ὁ κόσμος οὗτος (cf. Kriiger, § li. 7.
7), John viii. 23, xii. 25, 31, xiii. 1, xvi. 11, xviii. 36; 1 John iv. 17; 1 Cor. i 20
(Received text), iii. 19, v. 10, vii. 31; Eph. ii. 2, included in the αἰὼν οὗτος, cf. 1 Cor.
i. 20; Eph. ii. 2, ἐν ἁμαρτίαις περιεπατήσατε κατὰ τὸν αἰῶνα τοῦ κόσμου τούτου, but not
like this set in antithesis with a κόσμος μέλλων, but with the βασιλεία τοῦ θεοῦ, τῶν
οὐρανῶν, cf. John xviii. 36, ἡ θασιλεία ἡ ἐμὴ οὐκ ἔστιν ἐκ τοῦ κόσμου τούτου K.7.r.; Jas.

πε τ“ Ὁ Ore

᾿ Κόσμος 367 Κόσμος

ii. δ, ὁ θεὸς ἐξελέξατο τοὺς πτωχοὺς τῷ κόσμῳ... . κληρονόμους τῆς βασιλείας, With a higher
order of things, John viii. 28, ὑμεῖς ἐκ τῶν κάτω ἐστέ, ἐγὼ ἐκ τῶν ἄνω εἰμί: ὑμεῖς ἐκ τούτου
τοῦ κόσμου ἐστέ, ἐγὼ οὐκ εἰμὲ ἐκ τοῦ κόσμου τούτου; John xi. 9, τὸ φῶς τοῦ κόσμου
τούτου, οἵ. xii. 46, ἐγὼ φῶς εἰς τὸν κόσμον ἐλήλυθα; Matt. ν. 14; Phil. ii. 15. In this
aspect above quoted, no longer (as in 2 Macc.) isGod the King and Lord of the world, but
Satan has risen up in opposition to Him, John xiv. 30, 6 τοῦ κόσμου (Received text,
τούτου) ἄρχων ; John xii. 31, νῦν κρίσις ἐστὶν τοῦ κόσμου τούτου᾽ viv ὁ ἄρχων τοῦ κόσμου
τούτου ἐκβχηθήσεται ἔξω ; xvi. 11, cf. Eph. ii. 2, 3, and not till the close of the history
of redemption is it said in Rev. xi. 15, ἐγένετο ἡ βασιλεία τοῦ κόσμου τοῦ κυρίου ἡμῶν καὶ
τοῦ Χριστοῦ αὐτοῦ. This leads us to the more precise definition of the conception, to be
referred to under IV.— As κόσμος is regarded as that order of things whose centre is
man, attention is directed chiefly to him, and κόσμος denotes (III.) mankind within that
order of things, humanity as it manifests itself in and through such an order, Matt. xviii. 7,
oval τῷ κόσμῳ ἀπὸ τῶν σκανδάλων; 2 Pet. iii. 6, ὁ τότε κόσμος ἀπώλετο; ii. 5, ἀρχαίου
κόσμου οὐκ ἐφείσατο... . κατακλυσμὸν κέσμῳ ἀσεβῶν ἐπάξας ; Rom. iii. 6, πῶς κρινεῖ ὁ θεὸς
τὸν κόσμον; ver. 19, ὑπόδικος πᾶς ὁ κόσμος τῷ θεῷ; 1 Cor. iv. 18, ὡς περικαθάρματα
τοῦ κόσμου, πάντων περίψημα, which belong not to such order; also in John xii. 19,
ὁ κόσμος ὅλος ὀπίσω αὐτοῦ ἀπῆλθεν; cf. 1 John iv. 1, 3.—The way would thus seem
sufficiently prepared for the usage which by κόσμος denotes (IV.) that order of things
which is alienated from God, as manifested in and by the human race, in which mankind
exists ; in other words, humanity as alienated from God, and acting in opposition to Him
and to His revelation. In this sense the word is used everywhere except in Acts (where
it occurs only in xvii. 24), 1 and 2 Thess., 2 Tim., Titus, Philemon, Jude, 3 John, where
it does not occur at all. Also κερδαίνειν τὸν κ. ὅλον, Matt. xvi. 26 and parallel passages,
is tinged by this view; further, Matt. v. 14, ὑμεῖς ἐστέ τὸ φῶς τοῦ κόσμου; Jas. i. 27,
ἄσπιλον ἑαυτὸν τηρεῖν ἀπὸ τοῦ κόσμου; iv. 4, ἡ φιλία τοῦ κόσμου ἐχθρὰ τοῦ θεοῦ ἐστίν
«.7r.; 1 Pet. ν. 9, ἡ ἐν κόσμῳ ἀδελφότης; 2 Pet. i. 4, ἀποφυγόντες τῆς ἐν κόσμῳ ἐν
ἐπιθυμίᾳ φθορᾶς ; ii. 20, ἀποφυγόντες τὰ μιάσματα τοῦ κοσμοῦ ἐν ἐπυγνώσει τοῦ κυρίου
κτλ, Also Heb. xi. 7, κατέκρινεν τὸν κόσμον; ver. 38, ὧν οὐκ ἣν ἄξιος ὁ κα This use,
however, is specially Pauline, and still more completely Johannine.

Paul regards that which belongs to the world as at the same time part of αἰὼν οὗτος,
1 Cor. 1. 20, ποῦ συνξζητητὴς τοῦ αἰῶνος τούτου ; οὐχὶ ἐμώρανεν ὁ θεὸς τὴν σοφίαν τοῦ x. ;
iii. 20,1. 21; Eph. ii. 2, 3; and what is in conformity with God and springs from Him
is essentially different from that which belongs to the world, 1 Cor. ii. 12, τὸ πνεῦμα τοῦ
κόσμου... τὸ πνεῦμα τὸ ἐκ τοῦ θεοῦ; 2 Cor. vii. 10, ἡ κατὰ θεὸν λύπη... ἡ TOD κόσμου
λύπη. Cf. 1 Cor. i. 27, 28, vii. 33, 84, τὸ τοῦ κόσμου... τοῦ κυρίου. For this reason
the world is exposed, not merely to God’s judgment (Rom. iii. 6, 19), but also to the
sentence of condemnation; 1 Cor. xi. 32, ἵνα μὴ σὺν τῷ κόσμῳ κατακριθῶμεν. So
much the more emphatic, therefore, is what we read in 2 Cor. v. 19, θεὸς ἦν ἐν Χριστῷ
κόσμον καταλλάσσων ἑαυτῷ; 1 Tim. iii, 16, ἐπιστεύθη ἐν κόσμῳ; i. 15. The relation

Κόσμος 368 Κόσμος

thus existing between God and the world necessarily determines the relation of the
children of God, of believers, to the world, Phil. ii. 15, τέκνα θεοῦ ἀμώμητα μέσον γενεᾶς
σκολίας καὶ διεστραμμένης, ἐν ols φαίνεσθε ὡς φωστῆρες ἐν κόσμῳ (cf. Matt. v. 14); Gal.
vi. 14, δι’ οὗ ἐμοὶ κόσμος ἐσταυρῶται κἀγὼ τῷ κόσμῳ (cf. καινὴ κτίσις, ver. 15); 1 Cor.
Vi. 2, οἱ ἅγιοι τὸν κόσμον κρινοῦσιν (cf. John x. 36).—The expression τὰ στοιχεῖα -τοῦ
κόσμου, Gal. iv. 8, Col. ii. 8, 20 (comp. Gal. iv. 9), denotes elements as they are con-
ditioned by the state of mankind alienated from God, that is, rudiments of a life related
to God in the manner described in the context. Paul’s usage may be shown to have
suggested the Talmudic use of κόσμος. For example, to the parallel drawn by Paul
between κόσμος and ἔθνη, Rom. xi. 12, τὸ παράπτωμα αὐτῶν πλοῦτος κόσμου Kal τὸ
ἥττημα αὐτῶν πλοῦτος ἐθνῶν,--οἵ, ver. 15, ἡ ἀποβολὴ αὐτῶν καταλλαγὴ κόσμου, so that
κόσμος is thus the abode of the ἔθνη (see é6vos),—corresponds the rabbinical expression
pdiyn nite, τὰ ἔθνη τοῦ κόσμου, Luke xii. 30, in opposition to Israel. But a glance at
the passages quoted above suffices to show that Paul’s idea of κόσμος does not apply
merely to humanity outside of Israel, or even, as some fancy they are logically warranted
in concluding, outside of Christianity. With regard to κόσμος, Paul’s horizon narrowed
itself so as no longer to include in that conception all mankind outside the pale of Israel ;
John’s horizon widened itself so as to include the sphere of Israel in the conception of
κόσμος.

As employed by John, κόσμος may be deemed one of those words in which (parti-
cularly in its use in the connection of the exposition) the chief features of a writer’s circle
of thought are concentrated. It denotes the ordered entirety of God’s creation, John xvii.
5, 24; that order of things into which man is born, xvi. 21; within which humanity
lives and moves, xiv. 27, οὐ καθὼς ὁ x. δίδωσιν. 1 John iv. 1, 3,17; John iii. 19, τὸ
φῶς ἐλήλυθεν εἰς τὸν κόσμον Kal ἠγάπησαν οἱ ἄνθρωποι μᾶλλον Td σκότος ἢ τὸ φῶς ;
vi. 14, xi. 27; humanity itself, as it presents itself within this order, John vii. 4, φανέ-
ρωσον σεαυτὸν τῷ x., cf. xii. 19, ὁ κόσμος ὀπίσω αὐτοῦ ἀπῆλθεν ; i. 29; 1 John ii. 2.
But the world is an order of things characterized by the ungodly conduct of mankind, by
sin and by estrangement from God. 1 John νυ. 19, 6 x. ὅλος ἐν τῷ πονηρῷ κεῖται ; John
i. 10, ὁ κόσμος δι’ αὐτοῦ ἐγένετο καὶ ὁ κόσμος αὐτὸν οὖκ ἔγνω; xvii. 25, vii. 7, τὰ ἔργα
τοῦ κόσμου πονηρά ἐστιν; xvi. 20; 1 John iv. 4, 5. Accordingly, as a punitive conse-
quence, the world lacks life, John vi. 33, 51, 1 John ii. 15-18, and it lies under con-
demnation, xii. 31, cf. iii, 17, xii. 47. But this world is an object of divine love, John
iii, 16. Into such an order of things the Saviour entered, John i. 9, 10, iii. 19, viii. 12,
ix. 5, xii. 46, ix. 39, xvi. 28, xviii. 37, iii. 17, x. 36, xvii. 18, 1 John iv. 9, 14, but not
as one who originated within, and took His rise from, this order, and had a corresponding
character, viii, 23, xvii. 14, 16 (cf. xviii. 36); therefore He also quitted it again, xiii. 1,
xvi. 28, xvii. 11, not, however, without having broken its power, xvi. 33, ἐγὼ νενίκηκα
τὸν κόσμον, cf. 1 John iv. 4, 5, having become the propitiatory sacrifice for the sins of
the whole world, 1 John ii. 2, ἱλασμὸς περὶ ὅλου τοῦ κόσμου; cf. John i 29, 6 ἀμνὸς τοῦ

Κόσμος 869 Κρίνω

θεοῦ ὃ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου, in order to save it, iii, 17, iv. 42, ὁ σωτὴρ τοῦ κ.
ὁ Χριστός, xii. 47. Cf. further, John viii. 26, xiv. 17, 19, 31, xvi. 8, xvii. 9, 12, 13,
21, 23. By this, too, was determined the relation of the disciples of Jesus to the world,
xv. 19, ἐξελεξάμην ὑμᾶς ἐκ τοῦ «.; cf. xvii. 11, οὗτοι ἐν τῷ κ. εἰσίν ; 1 Johniv. 17; John
xvii. 14, οὔκ εἶσιν ἐκ τοῦ «., ver. 16; 1 John iv. 5, 6, ods δέδωκάς μοι ἐκ τοῦ κόσμου ;
and the relation of the world to the disciples, xvii. 14, ὁ κ. ἐμίσησεν αὐτούς ; cf. xv. 18,
19; 1 John iii. 1, 13.—John’s usage, like Paul's, appears to have suggested a Rabbinical
expression, only a different and more vulgar one. Cf. John xiv. 22, xviii. 20, xii. 19,
with the post-biblical term xnby applied to the entire people; John vii. 4, φανέρωσον,
σεαυτὸν τῷ κόσμῳ. “Innwmeris vocibus ocewrrunt ΣἼΝΩ ΝΟ 2 totus mundus fatetur,
et ἡ) 5 x5 xnby > totus mundus non dissentit,” ete., Lightfoot.

Κοσμιεκός, worldly, what belongs to the world, Arist. Phys. ii. 4, τὰ κοσμικὰ πάντα.
In the N. T. corresponding to the N. T. idea of κόσμος, and indeed, in Heb. ix. 1, τό τε
ἅγιον κοσμικόν, in opposition perhaps to ἐπουράνιον, ἀχειροποίητον (ver. 11); οἵ, Ignat.
ad Rom. 4, Tit. ii. 12, κοσμικαὶ ἐπιθυμίαι, pertaining to the world in its estrangement
from God, cf. Eph. ii. 1, 2.

Κοσμοκράτωρ, 6, world-ruler. By Paul only, in Eph. vi. 12, of κοσμοκράτορες
τοῦ σκότους TovTov.—Compare Eph. ii. 2, ὁ ἄρχων τῆς ἐξουσίας τοῦ ἀέρος ; 2 Cor. iv. 4;
John xii. 31, xiv. 30. Harless warns against laying too strong an emphasis on the idea
of κόσμος in this conception taken from the Rabbis, 6... according to a passage quoted by
Schéttgen from Beresch. Rabba, “ Abraham persecutus est quatuor prrsrpronp, 1.6. reges.” On
the other hand, however, we might compare the expression παντοκράτωρ applied to God,
2 Cor. vi. 18; Rev. i. 8, iv. 8, xi. 17, xv. 3, xvi. 7, 14, xix. 6, 15, xxi. 22; cf. in the
LXX. 2 Sam. v. 10; 1 Chron. xi. 9; Jer. v.14; Amos iii. 13; Zech. i 3; Mal ii4=
nixay nim, nixay abs, For the thing meant, see ἐξουσία.

Κρένω, κρινῶ, κέκρικα «.7.d., to divide, to separate; akin to the Latin cernere, to sift.
To make a distinction, to come to a decision. Hence (I.) to separate from, to select; so not
unfrequently in Homer; also in Herodotus, eg. vi. 129, κρίνειν τινὰ ἐκ πάντων. Of. here-
with, Plat. Rep. 111. 399 E, κρίνοντες τὸν ᾿Απόλλω πρὸ Μαρσύου = to prefer, and in the
same sense without carrying out the comparison, eg. Aesch. Ay. 458, κρίνω δ᾽ ἄφθονον
ὄλβον = to prefer, to choose, to decide for anything. Thus may be explained Rom. xiv. 5,
κρίνειν ἡμέραν παρ᾽ ἡμέραν... κρίνειν πᾶσαν ἡμέραν, cf. Gal. iv. 10. So also 1 Cor, ii, 2,
ov yap ἔκρινά τι εἰδέναι ; 2 Cor. ii. 1, ἔκρινα τοῦτο, τὸ μὴ πάλιν ἐν λυπῇ ἐλθεῖν πρὸς ὑμᾶς ;
1 Cor. vii. 37, τοῦτο κέκρικεν ἐν τῇ ἰδίᾳ καρδίᾳ, τηρεῖν τὴν ἑαυτοῦ πάρθενον ; Rom. xiv. 13,
τοῦτο κρίνατε μᾶλλον τὸ μὴ τιθέναι πρόσκομμα τῷ ἀδελφῷ ἢ σκάνδαλον. Hence -- ἰο
resolve, Acts xx. 16, κεκρίκεν παραπλεῦσαι; xxvii. 1; xvi. 4, δόγματα τὰ κεκριμένα ;
xxi 25, κρίναντες μηδὲν τοιοῦτον τηρεῖν αὐτούς ; xxv. 25; Tit. iii. 12, Cf. Isocr. iv. 46,
τὰ ὑφ᾽ ὑμῶν κριθέντα; Pol. v. 52. 6, πρᾶξαι τὸ xpiOév.—Then=(II.) to come to a

3A

Κρίνω 370 Κρίνω

decision, to judge; so ¢g. Xen. Cyrop. iv. 1. 5, ἵνα παρ᾽ ὑμῖν αὐτοῖς ἀεὶ κρίνητε, πότερον ἡ
ἀρετὴ μᾶλλον ἢ ἡ φυγὴ caver τὰς ψυχάς ; Anab. i. 9. 5, 20, 28, etc. ; Plat. Gorg. 452 C,
κρίνεις σὺ μέγιστον ἀνθρώποις ἀγαθὸν εἶναι πλοῦτον ; so Luke xii. 57, ἀφ᾽ ἑαυτῶν οὐ
κρίνετε τὸ δίκαιον. Cf. Acts iv. 19, εἰ δίκαιόν ἐστιν... κρίνατε; 1 Cor. iv. 5, μὴ πρὸ
καιροῦ τι κρίνετε; x. 15, κρίνατε ὑμεῖς ὅ φημι; xi. 13. The object is either the matter
to be judged, or the decision in question, as in the passages quoted and in Jas. iv. 11,
νόμον κρίνειν, or the decision arrived at, the judgment itself, as eg. in Acts xv. 19, 20,

κρίνω μὴ παρενοχλεῖν... ἀλλὰ ἐπιστεῖλαι αὐτοῖς τοῦ ἀπέχεσθαι x.7r. (cf. Winer,
§ xliv. 4 δ); 2 Cor. v. 15, κρίναντας τοῦτο, ὅτι εἰ εἷς ὑπὲρ πάντων ἀπέθανεν, ἄρα οἱ
πάντες ἀπέθανον; Acts iii. 18, xvi. 15, κεκρίκατέ pe... πιστὴν εἶναι, cf. Xen. Anab.

1. 9. 20; Acts xxvi. 8; Luke xix. 22; John vii. 24, μὴ κρίνετε κατ᾽ ὄψιν ἀλλὰ τὴν
δικαίαν κρίσιν κρίνατε. Of. John viii. 15, κατὰ τὴν σάρκα κρίνετε; Luke vii. 43, ὀρθῶς
κρίνειν. It is especially applied (111.) to judicial decisions, and is = to judge, with a
personal object, to pronownce final judgment, to give a verdict, not = κατακρίνειν, cf. δικαίως
κρίνειν, 1 Pet. ii, 23; ἀπροσωπολήμπτως, 1 Pet. 1. 17; ἐν δικαιοσύνῃ, Acts xvii. 31;
Rev. xix. 11; Rom. xiv. 4, σὺ τίς εἶ ὁ κρίνων ἀλλότριον οἰκέτην ; τῷ ἰδίῳ κυρίῳ στήκει ἢ
πίπτει. Cf. Delitzsch on Heb. x. 30, κύριος κρινεῖ τὸν λαὸν αὐτοῦ (Deut. xxxii. 35),
“The LXX. by no means use it merely of a sentence of condemnation, but also of a help-
ful decision in any one’s favour, 6.9. Ps. liv. 3; nor merely of legal administration of a
cause for others, but also of administrative rule in general, eg. Ps. lxxii. 2, κρίνειν τὸν
λαόν σου ἐν δικαιοσύνῃ. So also in Matt. xix. 28; Luke xxii. 30; Acts vii. 7. In this
sense—without implying the nature of the judgment—xpivew is used of seeking a judicial
decision (“ to find out the right,” used of the judge), eg. Acts xxiii. 6, περὶ ἐλπίδος καὶ
ἀναστάσεως νεκρῶν κρίνομαι; xxiv. 21 = they sit in judgment on me; xxv. 9, 10, 20,
xxvi. 6, ἐπ᾽ ἐλπίδι τῆς ἐπαγγελίας ἕστηκα κρινόμενος. Herewith is connected the use of
the Middle in the sense of to dispute upon (at law), Matt. v. 40, τῷ θέλοντίέ σοι κριθῆναι,
ef. Eurip. Med. 609; 1 Cor. vi. 6, ἀδελφὸς μετὰ ἀδελφοῦ κρίνεται; vi. 1. So also prob-
ably in Rom. iii. 4, ὅπως νικήσῃς ἐν τῷ κρίνεσθαί ce; LXX. Ps. li. 6 = TDW (ef. Isa.
xliii. 26 ; Jer. xxv. 31; Judg. iv. 5; Jer. ii 9). For if the LXX. had used «pw. here
passively, we should have to assume that they read 165t3.—Kop/vew further stands for
coming to a decision, and that primarily with subjoinment of the result, as in Acts xiii. 46,
οὐκ ἀξίους κρίνετε ἑαυτοὺς τῆς αἰωνίου ζωῆς ; xvi. 15, εἰ κεκρίκατέ pe πιστὴν τῷ κυρίῳ
εἶναι; xxvi. 8, ἄπιστον κρίνεται παρ᾽ ὑμῖν; Rom. iii. 7, ὡς ἁμαρτωλὸς κρίνομαι. But
where the result is not added, as eg. in Matt. vii. 1, μὴ κρίνετε, ἵνα μὴ κρίθητε, Acts
xiii, 27, and other places, it is (IV.) taken for granted that such a judicial procedure is
based on real or supposed guilt, and constitutes the premiss of a judicial punitive act, cf.
1 Cor. xi. 32, κρινόμενοι δὲ ὑπὸ κυρίου παιδευόμεθα, ἵνα μὴ σὺν τῷ κόσμῳ κατακριθῶμεν ;
Rev. vi. 10, οὐ κρινεῖς καὶ ἐκδικεῖς ; John xvi. 11, ὁ ἄρχων τοῦ κόσμου τούτου κέκριται,
ef. xii 31, νῦν κρίσις ἐστὶν τοῦ κόσμου τούτου" νῦν ὁ ἄρχων τοῦ κ. τ. ἐκβληθήσεται ἔξω ;
Acts xxiii, 3; John xviii. 31; Rom. ii. 27, xiv. 3, 4, 10, xiii. 22, μακάριος ὁ μὴ κρίνων

Κρίνω 371 Κρίσις

ἑαυτὸν ἐν ᾧ δοκιμάξει; 1 Cor. v. 12, 13, vi. 2, 3, xi. 31; Col. ii, 16; 2 Thess, ii. 12;
Heb. xiii, 4; Jas. iv. 11, 12 ; John viii. 26, vii. 51, cf. Luke xi. 31. In this sense it is
applied to the final sentence of God, in Rom. ii. 12, 16 (cf. 1 Cor. iv. 5), iii. 6; 1 Cor.
v. 13; 2 Thess. ii, 12; 2 Tim. iv. 1; Heb. xiii 4. As the premiss to a punitively
judicial procedure, it is always used in the Gospel of John (it does not occur in the
Epistles, and in the Rev. only in vi. 10, xi. 18, xvi. 5, xviii. 8, 20, xix. 2,11,xx. 12, 13),
John iii. 18, ὁ πιστεύων οὐ κρίνεται, ὁ δὲ μὴ πιστεύων ἤδη κέκριται. In ver. 17 contrasted
with σωθῆναι, v. 22, 30, vii. 51, viii. 15, 16, 26, 50, xii. 47, 48—This usage is con-
nected with the meaning in profane Greek, to call any one to account, to accuse, to impeach,
to begin a lawswit ; ὁ κρινόμενος, the accused, reus. See Passow, Worterb.

Kpicces, ἡ, separation, sundering, and indeed (I.) judgment, sentence, Herodian, iv.
5.5, ὀρθῇ κρίσει λογίζεσθαι ; Polyb. xvii. 14.10, κρίσει πραγμάτων διαφέρεσθαι, to adjudge
things differently ; John vii. 24, τὴν δικαίαν κρίσιν κρίνατε.----(11.) Specially of judicial
procedure, act of judgment; and primarily without particular regard to the character of
the decision, 6... Xen. Hell. iv. 2. 6, κρίσιν ποιεῖν, “ to institute an inquiry.” Then of a
definite accusation or prosecution, guilt of some sort being presupposed by the judicial
procedure, Lys. xiii. 35, κρίσιν ποιεῖν τινί, This precise use of the term as = judicial
process, judgment directed against the guilty, and leading on to condemnation, is com-
paratively rare in profane Greek, whereas it is almost the only one in the N.T. Compare
Matt. v. 21, 22, ἔνοχος τῇ κρίσει; Mark iii. 29, ἔνοχος... αἰωνίου κρίσεως ; Heb. ix. 27,
ἀπόκειται τοῖς ἀνθρώποις ἅπαξ ἀποθανεῖν, μετὰ δὲ τοῦτο κρίσις, as against ver. 28, σωτηρία.
So also cf. John v. 29, ἀνάστασις κρίσεως, as against ἀν. ζωῆς ; Luke xi. 31, ἐγερθήσεται
ἐν τῇ κρίσει καὶ κατακρινεῖ, ver. 32; Matt. xii, 41, 42; Heb. x. 27, φοβερὰ ἐκδοχὴ
κρίσεως ; Jas. ii. 13, ἡ γὰρ κρίσις ἀνέλεος τῷ μὴ ποιήσαντι ἔλεος" κατακαυχᾶται ἔλεος
κρίσεως. Cf. Jas. v. 12, ἵνα μὴ ὑπὸ κρίσιν πέσητε (Received text, εἰς ὑπόκρισιν) ; 2 Pet.
ii. 4, εἰς κρίσιν τηρεῖσθαι, cf. Jude 6; Jude 15, ἦλθεν κύριος... ποιῆσαι κρίσιν κατὰ
πάντων καὶ ἐλέγξαι πάντας τοὺς ἀσεβεῖς κιτλ. It is characteristic of the judicial pro-
cedure, especially of the divine judgment, to which κρίσις mostly relates, that it is
directed against the guilty ; accordingly this element is wade prominent even in 1 John
iv. 17, ἵνα παῤῥησίαν ἔχωμεν ἐν τῇ ἡμέρᾳ τῆς κρίσεως, where xp. is in and by itself a
vox media, as in 2 Thess. i. 5, ἔνδευγμᾶ τῆς δικαίας κρίσεως τοῦ Ocod... εἴπερ δίκαιον παρὰ
θεῷ ἀνταποδοῦναι τοῖς θλίβουσιν ὑμᾶς θλίψιν, καὶ ὑμῖν τοῖς θλιβομένοις ἄνεσιν κτλ.
Therefore John v. 24, εἰς κρίσιν οὐκ ἔρχεται, ἀλλὰ μεταβέβηκεν ἐκ τοῦ θανάτου εἰς ζωήν
Comp. John xvi. 8, 11 with xii. 31; and also in v. 22, οὐδὲ γὰρ ὁ πατὴρ κρίνει οὐδένα,
ἀλλὰ τὴν κρίσιν πᾶσαν δέδωκεν TH vid, κρίσις, as is clear from οὐδὲ γάρ, is used in a
certain contrast to ζωοποιεῖν, ver. 21; v. 27, ἐξουσίαν ἔδωκεν αὐτῷ καὶ κρίσιν ποιεῖν ;
ver. 29, ἀνάστασις κρίσεως. But if κρίσις is up to this point used in this special sense,
its application in ver. 30 will be the same, ἡ κρίσις ἡ ἐμὴ δικαία ἐστίν, and the predi-
cate is only the more emphatic when it is implied that condemnation will follow on

Κρίσις 372 Κρῖμα

judgment ; viii. 16, ἐγὼ οὐ κρίνω οὐδένα, καὶ ἐὰν κρίνω δὲ ἐγώ, ἡ κρίσις ἡ ἐμὴ ἀληθινή
ἐστιν. There only remains, of the usage of the Gospel of John, 111..19, αὕτη δέ ἐστιν ἡ
κρίσις, ὅτι τὸ φῶς ἐλήλυθεν εἰς τὸν κόσμον, καὶ ἠγάπησαν οἱ ἄνθρωποι μᾶλλον τὸ σκότος ἢ
τὸ φῶς" ἣν γὰρ αὐτῶν πονηρὰ τὰ ἔργα. The fact of men’s excluding themselves from the
fellowship of the light, and thus of Π|6,---- consequence of their evil works,—is described
by Christ as the judgment; cf. ver. 18, ὁ πιστεύων εἰς αὐτὸν οὐ κρίνεται" ὁ δὲ μὴ πιστεύων
ἤδη κέκριται; ver. 16, ἵνα πᾶς ὁ πιστεύων εἰς αὐτὸν μὴ ἀπόληται GAN κατὰ. This is to
be explained, according to the spirit of St. John’s teaching, as denoting judgment by
anticipation, ze. an anticipation of the state which judgment involves; just as life is said
to be already possessed in anticipation, see ἕωή. In Rev. xiv. 7, xvi. 7, xix. 2,.the word
likewise denotes the judgment, or the act of judging which discerns and condemns the
guilty, cf. xix. 2, καὶ ἐξεδίκησεν τὸ αἷμα κιτὰ. In Pauline usage κρίσις occurs only in
2 Thess. i. 5 (see above), and 1 Tim. v. 24, τινῶν ἀνθρώπων ai ἁμαρτίαι πρόδηλοί εἰσιν
προάγουσαι eis κρίσιν; open sins are here represented as the accusers which bring the
sinner on to judgment; cf. Thuc. i 34, προκαλεῖν eis κρίσιν. Here, as in Matt. v. 21,
22, the reference is to man’s judgment; elsewhere, always to God’s. Ἡμέρα κρίσεως,
Matt. x. 15, xi 22, 24, xii. 36; Mark vi. 11; 2 Pet. ii. 9, iii, 7; 1 John iv. 17; see
Jude 6, κρίσις μεγάλης ἡμέρας, and Matt. xii. 41,42; Luke x. 14, xi. 31, 32, κρίσις
denotes the final judgment of the world which is to bring destruction upon the guilty. —
Further, κρίσις (111.) signifies the judgment pronounced, the sentence, sententia, Plat. Gorg.
523 E, ἵνα δικαία ἡ κρίσις 4; Legg. vi. 757 B, Διὸς κρίσις ἐστί. So Jude 9, οὐκ ἐτόλμησεν
κρίσιν ἐπενέγκειν βλασφημίας; 2 Pet. ii, 11, κρίσις βλάσφημος; Rev. xvi. 7, xix. 2,
δίκαιαι ai κρίσεις cov—(IV.) Condemnation, Xen. Anab. i. 6. 5, ἐξήγγειλε τοῖς φίλοις τὴν
κρίσιν τοῦ ᾿Ορόντου ὡς ἐγένετο; Acts viii. 33, ἡ κρίσις αὐτοῦ ἤρθη; Rev. xviii. 10, οὐαὶ
οὐαί, ἡ πόλις ἡ μεγάλη... ὅτι μίᾳ ὥρᾳ ἦλθεν ἡ κρίσις σου (Matt. xxiii. 33, φυγεῖν ἀπὸ τῆς
κρίσεως τῆς γεέννης 1).----((7.) There are still a few passages in which κρίσις is apparently
used in a sense which it does not possess in classical Greek, viz. Matt. xxiii. 23, ἀφήκατε
τὰ βαρύτερα τοῦ νόμου, τὴν κρίσεν καὶ τὸ ἔλεος Kal τὴν πίστιν ; Luke xi. 42, παρέρχεσθε
τὴν κρίσιν καὶ τὴν ἀγάπην τοῦ θεοῦ. Here the true rendering seems to make κρίσις = DEY,
right or justice, such as is specially incumbent on a judge; eg. Dav» bY, Mic. vii. 9,
Gen. xviii. 19, to act justly; "Ὃ m9, Ex. xxiii, 6; 'D MY, Job viii. 3, to pervert justice.
Cf. Matt. xxiii. 14; Mark xii, 40; Luke xx. 47.— Jer. xvii. 11, ποιῶν πλοῦτον αὐτοῦ
οὐ μετὰ κρίσεως ; Isa. xxxii. 1, μετὰ κρίσεως ἄρχειν; Jer. xxiii. 5, ποιήσει κρίμα καὶ
δικαιοσύνην ἐπὶ τῆς γῆς ; Isa. x. 2, ἐκκλίνοντες κρίσιν πτωχῶν. Thus also Matt. xii. 18,
κρίσιν τοῖς ἔθνεσιν ἀπαγγελεῖ ; ver. 20, ἐκβάλῃ εἰς νῖκος τὴν κρίσιν, from Isa, ΧΙ], 1 sqq.,
God’s righteous order. Cf. ἀπαγγέλλω.

Κρῖμα, τό (often accented κρίμα), the result or issue of xpivew = the decision arrived
at, (1.) decree, Rom. xi. 33, ὡς ἀνεξερεύνητα τὰ κρίματα αὐτοῦ ; vid. κρίνω (1). Cf. LXX.
Ξε npn, Ezek, xxxvii. 24, — Ex. xviii. 4, the parallels κρίματα... προστάγματα = ΘΕΦ and

es

—

Κρῖμα 373 Κριτής

men; Lev. xx. 22, Deut. iv. 1 =Ph, where DBYD = δικαίωμα, cf. xxvi. 16, 17; 2 Chron.
xxx. 16, ἔστησαν ἐπὶ τὴν στάσιν αὐτῶν κατὰ τὸ κρῖμα αὐτῶν κατὰ τὴν ἐντολὴν Μωῦσῇ,
ΠΡΟ nina pysves—(II.) Decision, determination, John ix. 39, εἰς κρῖμα ἐγὼ εἰς τὸν
κόσμον ἦλθον, ἵνα οἱ μὴ βλέποντες βλέπωσιν καὶ οἱ βλέποντες τυφλοὶ γένωνται, which
side by side with xii. 47, οὐκ ἦλθον ἵνα κρίνω τὸν κόσμον, can only mean, “ it depends
upon me what becomes of man,” cf. Luke ii. 34. Then in particular (III.) the decision
of a judge, judgment, Rev. xx. 4, ἐδόθη κρῖμα airots—the judgment concerning them is
given in what follows. Cf. Heb. x. 30; see κρίνειν; Matt. vii. 2, ἐν ᾧ κρίματι κρίνετε,
κριθήσεσθε. Elsewhere in the N. T. throughout, as in later Greek, the word always denotes
a judgment unfavourable to those concerned, a punitive judgment, involving punishment
as a matter of course; cf. 2 Pet. ii. 3, οἷς τὸ κρῖμα ἔκπαλαι οὐκ ἀργεῖ, καὶ ἡ ἀπώλεια
αὐτῶν οὐ νυστάζει ; Rom. iii. 8, dv τὸ κρῖμα ἔνδικόν ἐστι, cf. ver. 6; Rom. v. 16, τὸ yap
κρῖμα ἐξ ἑνὸς εἰς κατάκριμα, where κρῖμα is related to κατάκριμα, as δώρημα to χάρισμα
or δικαίωμα. For the cognizance of the judge, to say nothing of his judgment, implies
a coming short. Hence κρῖμα λαμβάνειν, περισσότερον Kp. λαμβάνειν, μεῖζον κρῖμα, Matt.
xxiii 13; Mark xii. 40; Luke xx. 47; Jas. iii. 1; Rom. xiii. 2, τὸ κρῖμα Bacrdfew;
Gal. v. 10, always in malam partem. Rom. 11. 2,3; Jude 4; Heb. vi. 2; 1 Cor. xi. 29,
34; 1 Pet. iv. 17; 1 Tim. iii 6, v. 12; Luke xxiii. 40, & τῷ αὐτῷ κρίματι εἶναι;
xxiv. 20, παραδίδοναι εἰς κρῖμα θανάτου; Rev. xvii. 1, δείξω σοι τὸ κρῖμα τῆς πόρνης ;
Rev. xviii. 20, ἔκρινεν ὁ θεὸς τὸ xp. ὑμῶν ἐξ αὐτῆς, either =what ye have adjudged her, cf.
vi. 10; or with reference to τὸ αἷμα ἡμῶν, vi. 10, xiii. 10, what she had adjudged you ;
or again, analogous to Mic. vii. 9, ποιήσει τὸ κρῖμά μου, ‘OB NY; Isa. x. 2, ἁρπάζοντες
κρῖμα πενήτων τοῦ λαοῦ pou, ὋΝ "Ὁ" DELI, and therefore=what is your due; and this
seems the most appropriate rendering—(IV.) With the signification legal proceedings,
lawsuit, as in 1 Cor. vi. 7, κρίματα ἔχετε μεθ᾽ ἑαυτῶν, cf. Job xxxi. 13; Ex. xxiii. 6
(Rey. xviii. 20), it seems not to occur in classical Greek,

Κριτής, 6, he who-decides, Acts xviii. 15, κριτὴς τούτων----80. ζητημάτων περὶ λόγον
κιτλ.---οὐ βούλομαι εἶναι; Jas, ii. 4, od διεκρίθητε ἐν ἑαυτοῖς καὶ ἐγίνεσθε κριταὶ δια-
λογισμῶν πονηρῶν. ἈΚριτής is said to differ from δικαστής in this, that the latter decides
according to law and justice, but the former in all other relations according to equity and
common sense. See δικαστής. In the N. T., however, κριτής is often used in the sense
of &«. Only in Luke xii. 14, Griesb. and Tisch. read dv«. for κριτής ; and in Acts vii. 27,
35 we find δικ. as = DY, Ex. ii. 14, to which in xiii. 20 «xp. answers. As to Jas. iv. 12,
els ἐστὶν νομοθέτης Kal κριτὴς ὁ δυνάμενος σῶσαι καὶ ἀπολέσαι, see δικαστής. Acts x. 42,
ὁ ὡρισμένος ὑπὸ τοῦ θεοῦ κριτὴς ζώντων καὶ νεκρῶν ; Luke xviii. 2, 6; Matt. ν. 25 ; Luke
xii. 58; 969. ἵν. 11; Matt. xii. 27; Luke xi. 19. With the genitive of quality, in Luke
xviii. 6,6 κριτὴς τῆς ἀδικίας (cf. 2 Tim. iv. 8, ὁ δώκαιος xp.) ; Jas. ii. 4, κριταὶ διαλογισμῶν
πονηρῷν. Instead of the genitive of the object xp. τινός (Matt. xii. 27; Luke xi. 19;
Acts x, 42, xviii, 15; Heb, xii. 23), we have in Acts xxiv. 10 the dative, ὄντα σε κριτὴν

Κριτής 874 ᾿Αποκρίνω

τῷ ἔθνει τούτῳ ; see Kriiger, ὃ xlviii. 12,1. Of God, Heb. xii. 23; Jas. ν. 9. Of Christ,
2 Tim. iv. 8; Acts x. 42.

Κριτήριον, τό, an instrument of κρίνειν, used of various kinds of discernments ;
touchstone (Plato, Plutarch), and as a nomen loci = court of justice. This is most frequently
perhaps its meaning in later Greek (Polybius, Diodorus, already also in Plato); Jas. ii. 6,
οἱ πλούσιοι καταδυναστεύουσιν ὑμῶν Kal αὐτοὶ ἕλκουσιν ὑμᾶς εἰς κριτήρια, cf. Susannah 49.
1 Cor: vi. 2, εἰ ἐν ὑμῖν κρίνεται ὁ κόσμος, ἀνάξιοί ἐστε κριτηρίων ἐλαχίστων ; =“ if you
are to judge the world, are you then unworthy of (7. not good enough for) the lowest
seat of justice (ie. to pronounce judgment in the most trifling matters)?” Ver. 4,
βιωτικὰ κριτήρια = where right or justice can be found in matters of the outward life.
(No example can be adduced of the meaning, affair of right or law, that some here adopt.)
Diod. i. 72, προετίθησαν τῷ τετελευτηκότι κριτήριον τῶν ἐν τῷ βίῳ πραχθέντων. LXX.
=court of justice, judgment-seat, 1 Kings vii. 7; Dan. vii. 10, xp. καθίζειν, to institute a
judgment, Polyb. ix. 33.12; Ex. xxi. 6; ef. Hesych., cpernpior δοκιμαστήριον, δικαστήριον.

Κριτικός, one whose business and special gift is to judge, Plato, Lucian, Strabo.
In Heb. iv. 12, of the λόγος τοῦ θεοῦ, κριτικὸς ἐνθυμήσεων καὶ ἐννοιῶν καρδίας ; Basil. M.
ὄφθαλμοὶ κριτικοὶ τοῦ κάλλους.

᾿Αποκρένω, to separate, to divide from, ¢g. of the purification of metals; to choose
out, Herod. vi. 130. 1, ἕνα ὑμέων ἐξαίρετον ἀποκρίνων ; also in a bad sense = to deprive of
by a judicial sentence, to reject, e.g. κρίνειν καὶ ἀποκρίνειν τοὺς ἀξίους, Plato, Legg. vi. 751 D;
Dio Cass. lvii. 18, τὰ μὲν ὡς οὐδενὸς ἄξια ἀπέκρινε, τὰ δὲ évéxpwe. In biblical Greek in
the middle only, with the 1st aorist and 1st future passive as = to answer, in which sense
also it is for the most part used in Attic Greek from Thucydides downwards (Herodotus
always uses ὑποκρίνεσθαι, seemingly even in v. 49, viii. 101, where ἀποκρ. is usually
read). Its root-meaning corresponds with the German bescheiden, Bescheid geben (to appoint,
to give an answer or decision), cf. Acts xxv. 4; the import of the middle is perhaps =o
divide in judgment, cf. Aristoph. Ach. 607 (632), διαβαλλόμενος ... ἀποκρίνεσθαι δεῖται
νυνὶ πρὸς ᾿Αθηναίους μεταβούλους, where it is=to vindicate or answer for oneself. The
use of the 1st aorist passive in a middle sense in later Greek tells in favour of this as the
fundamental representation (not in the Attic writers, cf. Phryn. ed. Lob. 108, ἀποκριθῆναι
... τὸ διαχωρισθῆναι σημαίνει, ὥσπερ οὖν καὶ τὸ ἐναντίον αὐτοῦ, τὸ συγκριθῆναι, εἰς ὃν
καὶ ταὐτὸν ἐλθεῖν. Εἰδὼς οὖν τοῦτο ἐπὶ μὲν τοῦ ἀποδοῦναι τὴν ἐρώτησιν, ἀποκρίνεσθαι λέγε,
ἐπὶ δὲ τοῦ διαχωρισθῆναι ἀποκριθῆναι), comp. Kriiger, § lii. 6 ; Curtius, Gr.§ 478. This
will account for a peculiarity of N. T. diction, namely, that ἀποκρίνεσθαι, answering to the
Hebrew my, Song ii. 10, Isa. xiv. 10, Zech. iii. 4, Deut. xxi. 7, cf. ἀνθομολογεῖσθαι, Luke
ii. 38, Ps, Ixxix. 13, Ezra iii. 2, Ecclus. xvii. 22, is also used where no answer is intro-
duced ; Bengel, respondet non modo qui rogatus est, sed cwi causa loquendi est data (on Matt.
xxii. 1), So Matt. xi. 25, xvii. 4, xxii. 1, xxvi. 63, xxviii. 5; Mark ix. 5, x. 51, xi. 14,
xii. 35, xiv. 48; Luke i. 60, vii. 22, xiii. 14, xiv. 3,5; John v. 17, 19, x. 32; Acts

ee oe
+ is

᾿Αποκρίνω 375 Διακρίνω

iii. 12, v. 8, viii. 34, x. 46; Rev. vii. 13; comp. ἀνταποκρίνεσθαι τῷ θεῷ, to dispute with
God, Rom. ix. 20. Elsewhere it stands after a foregoing question, Matt. xv. 3, 13,
xvi. 16, xvii. 11, and often; after a request, Matt. xv. 23, 24, 26, xvi. 2, xx. 22, xxv.
9,12; Mark xv. 9,12; Luke xv. 29; Acts xxv. 4; after a demand or warning, ete.
Usually with the dative of the person, in Luke also πρός τινα, v. 22, vi. 3, xiv. 5; Acts
ili, 12, xxv. 16. The object stands (a.) in the accusative, Matt. xxii. 46 ; Mark xiv. 40;
Matt. xxvi. 62, xxvii. 12; Mark xiv. 60, 61, xv. 4, 5; Luke xxiii. 9; (0.) in the infini-
tive, Luke xx. 7, ἀπεκρίθησαν μὴ εἰδέναι. The accusative with the infinitive, Acts
xxv. 4, ἀπεκρίθη τηρεῖσθαι τὸν Παῦλον ; (c.) with ὅτι following, Acts xxv. 16; (ὦ) it
is found included in direct address in John and the Acts; on the other hand, in
Matthew and Luke we find in this case generally ἀποκριθεὶς εἶπεν; in Mark, in like
manner, ἀπεκρίθη λέγων (comp. Matt. xxv. 9, 44, 45); in John (excepting i. 26),
only ἀπεκρίθη καὶ εἶπεν, ἔλεγεν. The present, in Matt. xxvi. 62; Mark xiv. 60, xv. 4;
John xviii. 22 ; Col.iv.6. The 1st aorist middle, Matt. xvii. 12; John v.17, 19 ; Acts iii.
12. The 1st future passive, Matt.xxv. 37,44. In all other places, the 1st aorist passive.

Prov. xv. 1—In the Ν Τὶ Luke xx. 47, 20.---ἀπόκρισιν διδόναι, John i. 22, xix. 9.
LXX.=2¥9, Job xxxiii. 5, xl. 4; =n}0 2vn, Job xxxv. 4; =MY, Job xv. 4.

᾿Απόκριμα, τό, unused in profane Greek, and where it occurs=answer; so
Josephus, Anét. xiv. 10. 6; in Suidas; elsewhere also isolatedly, eg. ἀποκρίματα ἐννέα
σοφῶν. In the N. T. 2 Cor. i. 9, αὐτοὶ ἐν ἑαυτοῖς τὸ ἀπόκριμα τοῦ θανάτου ἐσχήκαμεν,
ef. ver. 8; Hesych., as synonymous with κατάκριμα, from ἀποκρίνω in the sense to reject,
to give a verdict against ; Chrysostom, τὸ ἀπόκριμα, τὴν ψῆφον, τὴν προσδοκίαν, τὴν κρίσιν
ἐὸν τοιαύτην ἀπόκρισιν ἐδίδου τὰ συμβάντα ὅτι ἀποθανούμεθα πάντως ; vid. Cramer, caten.

Grace, pater.

᾿Ανταποκρίνομαι, to answer against, τινί, Luke xiv. 6 ; πρός τινα, Luke xiv. 5;
τί, to reply to something, Job xxxii. 12, οὐκ ἦν τῷ ᾿Ιὼβ ἐλέγχων ἀνταποκρινόμενος ῥήματα
αὐτοῦ ἐξ ὑμῶν -- ἐο make a declaratory and argumentative reply, to dispute, Job xvi. 8, κατὰ
πρόσωπόν μου ἀνταπεκρίθη ; Rom, ix. 20, od τίς εἶ ὁ ἀνταποκρινόμενος τῷ θεῷ ; comp.
ἀντιλοιδορεῖν, 1 Pet. ii. 28.

Διακρένω, (I.) to separate one from another, to divide, to part, 1 Cor. iv. 7, τίς
σε διακρίνει, cf. ver. 6. Bengel, discernit, vel, discrimine aliquo eximie distinguit. The
signification to separate from is quite enough ;= to distinguish, Acts xv. 9, οὐδὲν διέκρινεν
μεταξὺ ἡμῶν τε καὶ αὐτῶν ; Thucyd. i. 49, οὐδὲν διεκέκριτο rv.—Jude 22.—(II.) to decide
by discrimination, Matt. xvi. 8, τὸ πρόσωπον τοῦ οὐρανοῦ, τὰ σημεῖα τῶν καιρῶν; 1 Cor.
xi. 29, τὸ σῶμα τοῦ κυρίου. The apostle uses the same word with great nicety in ver, 31,
εἰ δὲ ἑαυτοὺς διεκρίνομεν, οὐκ ἂν ἐκρινόμεθα = to determine, to direct, 1 Cor. vi. 5, ὃς
δυνήσεται διακρῖναι ἀνὰ μέσον τοῦ ἀδελφοῦ αὐτοῦ; Xen. Hell, ν. 2.10, εἰ δέ τε ἀμφίλογον

Διακρίνω 976 ᾽Ενκρίνω

πρὸς ἀλλήλους γίγνοιτο, δίκῃ διακριθῆναι... ἐψηφίσαντο (ν. 3.10, διαδικάξεσθαι) ; 1 Cor.
xiv. 29, οἱ ἄλλοι διακρινέτωσαν.----(111.) Passive = to be separated, of combatants ; accord-
ingly, eg. Herod. vii. 206, πολεμὸς διακριθήσεται = to be settled or ended. But also =to
be in conflict, to contend, μάχῃ πρός twa, Herod. ix. 58. Soin Acts xi. 12, διεκρίνοντο
πρὸς αὐτόν; Jude 9, τῷ διαβόλῳ διακρινόμενος. Akin to this is the signification peculiar
to the N. T.—(IV.)=to doubt, literally, to be in conflict, to be divided with reference to
anything. So Jas. ii. 4, ob διεκρίθητε ἐν ἑαυτοῖς ; Rom. iv. 20, εἰς δὲ τὴν ἐπαγγελίαν τοῦ
θεοῦ οὐ διεκρίθη τῇ ἀπιστίᾳ; Matt. xxi. 21, ἐὰν ἔχητε πίστιν, καὶ μὴ διακριθῆτε; Mark
xi. 23; Acts x. 20 (xi. 12, Received text); Rom. xiv. 23; Jas. i. 6.

Διάκρισες, ἡ, (10) separation, discrimination, Heb. v. 14, τὰ αἰσθητήρια yeyupvac-
μένα... πρὸς διάκρισιν καλοῦ τε καὶ xaxov.—(I1.) Discernment, judgment, Plato, Legg.
xi. 937 B, δ. ψευδομαρτυριῶν ; 1 Cor. xii. 10, διακρίσεις πνευμάτων.---(111.) Conflict, doubt,
answering to διακρίνεσθαι (IV.), like ἀπόκρισις... ἀποκρίνεσθαι; Rom. xiv. 1, μὴ eis
διακρίσεις διαλογισμῶν. The explanation, non co consilio, ut judicetis opiniones, utra utri
sit verior praeferenda (Grimm, Lex.), is quite out of keeping with the expressions of the
apostle elsewhere, cf. 1 Cor. viii. 7, 9; Rom. xiv. 13-15; and as he here is urging that
the weak should be borne with, that they should not be perplexed (cf. ver. 5, ἕκαστος ἐν
τῷ ἰδίῳ vot πληροφορείσθω), εἰς διακρίσεις διαλογισμῶν must denote something which is
not to occur in the weak, comp. xiii. 14, τῆς σαρκὸς πρόνοιαν μὴ ποιεῖσθε εἰς ἐπιθυμίας ;
in other words, εἰς διακρ. Svar. has reference not to the subject, but to the object of
προσλαμβάνειν. Cf. 1 Cor. viii 10. The κρίνειν of the weak must not become δίια-
κρίνεσθαι, comp. vv. 22, 23, and therefore διάκρισις here must be = doubt, “so that no
conflict or doubt of thoughts ensues.”

᾿Αδιάκριετος, undistinguishable, eg. φωνή, Polyb. xv. 12.9; Lucian, Jup. Trag.
25, ἀδιάκριτος λόγος, non dijudicatus, adhue dubius (Steph. Thes. s.v.). In the N. T. only
in Jas. iii. 17 predicated of the ἄνωθεν σοφία as against the quarrelling and strife of the
σοφία ἐπίγειος, vv. 14—16, and therefore to be taken actively, as is often the case with
verbal adjectives compounded with a privative (cf. Kriiger, xli. 11. 26), which is facilitated
here through the signification of the passive διακρίνεσθαι, to be in conflict, see διακρίνεσ-
θαι. Accordingly = unbiassed, impartial. Bengel, non facit discrimen, ubi non opus est ;
Wetstein, non duplex.

Ἐν κρένω, opposed to ἀποκρίνω, éxxpiva, literally, to divide into, 1.6. to place in a series,
in numerum inserere ; Suet., insertus familiae ; Sturz, Lex. Xen., “ ἐγκρίνεσθαι proprio verbo
dicuntur ti, qui post examen ab Hellanodicis de aetate et populo, an Graeci essent, habitum,
in certamen admittuntur.”—Plato, Legg. vi. 755 Ὁ, eis τὴν αἵρεσιν ἐγκρινέσθω ; Dem.
Lept. 107, ἐάν τις τὴν γερουσίαν ἐγκριθῇ; Apoll. Rh, i. 48. 227, ἐγκριθῆναι ὁμιλῷ, te mix
in the crowd. So=to reckon with, 2 Cor. x. 12, od τολμῶμεν évepivas ἢ συνκρῖναι ἑαυτούς
τισιν τῶν ἑαυτοὺς συνιστανόντων. Bengel, “ aequiparare veluti consortes ejusdem muneris, aut
comparare veluti participes ejusdem laboris. .. ἐγκρίνονται, aequiparantur invicem quae sunt

᾽Ενκρίνω 377 Αὐτοκατάκριτος

gusdem generis; συγκρίνονται, comparantur, quae cum differant genere, rationem saltem
eandem habere judicantur.” In later Greek also, in a derived sense = to approve, to esteem
as up to the standard, and therefore admissible.

Κατακρένω, to decide, to judge, to pronounce condemnation against any one. In
classical Greek xataxpivew τινός t+, but in biblical Greek xataxp. τινά, Wisd. iv. 16;
Esth. ii, 1; Matt. xii. 41, 42; Luke xi. 31, 32; John viii. 10, 11; Rom. ii. 8, viii. 3;
Heb. xi. 7; 2 Pet. ii. 6. Also «. τινά τινι, Matt. xx. 18, κατακρινοῦσιν αὐτὸν θανάτῳ ;
Mark x. 33; cf. θανάτῳ καταδικάζεσθαι, Diod. xiii. 101; Joseph. Antt. ix. 7. 525;
καταγινώσκεσθαι θανάτῳ, Aelian, V. H. xii. 49 (Lob. Phryn. 475). With Mark xiv. 64.
κατέκριναν αὐτὸν ἔνοχον εἶναι θανάτου, cf. Susannah 41, κατέκριναν αὐτὴν ἀποθανεῖν;
Herod. ix. 93, ὑπαγαγόντες μιν ὑπὸ δικαστήριον κατέκριναν, ὡς τὴν φυλακὴν κατακοιμή-
σαντα, τῆς ὄψιος στερηθῆναι; vi. 85. The passive, to be condemned, as in profane Greek,
Matt. xxvii. 3; Mark xvi. 16; Rom. xiv. 23; 1 Cor. xi. 32 (Jas. v. 9, Received text).
In a specially biblical sense, it denotes the opposite of God’s saving work, and, indeed, is
used in contrast with σώζεσθαι, Mark xvi. 16. Rom. viii. 34, τίς ὁ κατακρίνων; ef. ver. 33 ;
1 Cor, xi. 32; 2 Pet. ii. 6; not simply, as elsewhere always in profane Greek, to pro-
nounce condemnation, but to express at the same time the action of the judge as executive
=to accomplish the condemnatory judgment, answering to the reality of the σώξεσθαι, comp,
Rom. viii. 3, κατέκρινεν τὴν ἁμαρτίαν ἐν τῇ capxi—God accomplished the judgment of
condemnation pronounced against sin, and He did this in sin’s appropriate sphere, viz. in
the flesh (vid. σάρξ), in that He sent His Son ἐν ὁμοιώματι σαρκὸς du.—i.e. God com-
pleted this condemnation of sin through His Son in His earthly manifestation ; cf. 2 Cor.
v. 21; Gal. iii. 6.

Katdx«ptpa, τό, what is decided against any one, a condemnatory judgment; a
word occurring but rarely, and in later Greek (Dion. Hal. Antt. vi 61, κατακριμάτων
ἀφέσεις) ; and in biblical Greek only in Rom. y. 16, 18, viii. 1 (in Ecclus. xliii. 10 the
true reading is κατὰ κρῖμα). In Rom. v. 16 it stands in contrast with δικαίωμα, and
in ver. 18 with the more definite δικαίωσις ζωῆς, and therefore = judgment of condemna-
tion, in the sense of the economy of redemption; Rom. viii. 1, οὐδὲν κατάκριμα τοῖς ἐν
Χριστῷ ᾿Ιησοῦ; Greg. Naz., ἵνα πρὸς ἑαυτὸν ἑνώσας τὸ κατακριθέν, ὅλον λύσῃ τοῦ κατα-
κρίματος. Cf. Gal. ν. 28, κατὰ τῶν τοιούτων οὐκ ἔστι νόμος.

Κατάκρισιες, ἡ, doom, condemnation; a word apparently belonging to biblical and
ecclesiastical Greek only ; 2 Cor. vii. 3, οὐ πρὸς κατάκρισιν λέγω ; iii. 9, ἡ διακονία τῆς
κατακρίσεως ; of the province of the law as ministered by Moses, ver. 7, ἡ διακονία τοῦ
θανάτου ἐν γράμματι x.7.d., a8 against the διακονία τῆς δικαιοσύνης ; cf. v. 18.

Αὐτοκατάκριτος, self-condemned, Tit. iii, 11, ἁμαρτάνει ὧν αὐτοκατάκριτος.
Not in profane Greek. Chrys. Hom. 1 de Lazar., περιέρχεται πικρὸν κατήγορον περιφέρων
τὸ συνειδός, αὐτοκατάκριτος ὦν.

88

Εἰλικρινής 878 Ὑποκρίνω

Εἰλικρινής, ἐς, to be derived from εἵλη, εἵλησις, the sun’s heat, comp. ἀλέα;
hence, as in the Mss. of Plato frequently, properly eiAccp.= tested or judged by the sun,
by the light, ὧι. spotless, pure, clear; comp. Plato, Phileb. 53 A, where the purest white
is designated τὸ ἀκρατέστατον, ἐν ᾧ χρώματος μηδεμία μοῖρα ἄλλη μηδενὸς τὸ μάλιστ᾽
εἰλικρινές. In combination with καθαρός, ἄμικτος, eg. Plato, Phileb. 52 D, Conv. 211 E;
Polyb, viii. 33. 1, ὄντος φωτὸς εἰλικρινοῦς ; Wisd. vii. 25, ἀπόῤῥοια τῆς τοῦ παντοκράτο-
ρος δόξης εἰλικρινής ; Xen. Mem. ii. 2. 8, εἰλικρινής τις ἂν ἀδικία ἡ ἀχαριστία = manifest.
—In a moral sense in Plato, where it oftenest occurs, 6. Plato, Phaed. 66 A, εἰλικρινεῖ
τῇ διανοίᾳ χρώμενος ; 81 C, ψυχὴ εἰλικρινής. So in the N. T. 2 Pet. iii. 1, διεγείρειν...
τὴν εἰλικρινῆ διάνοιαν ; Phil. i. 10, ἵνα fre εἰλικρινεῖς καὶ ἀπρόσκοποι εἰς ἡμέραν Χριστοῦ.

Εἰλικρενεία, ἡ, purity, sincerity; rare in profane Greek; in Sext. Emp. and
Theophrastus in a physical sense only; Stob. Floril. ciii. 28, ἡ εἰλικρινεία τοῦ καλοῦ. In
the N. T. 2 Cor. i 12, ἐν ἁγιότητι (Received text, ἁπλότητι) καὶ εἰλικρινείᾳ τοῦ θεοῦ...
ἀνεστράφημεν ; ii. 17, od yap ἐσμεν ὡς of πολλοὶ καπηλεύοντες τὸν λόγον τοῦ θεοῦ,
ἀλλ᾽ ὡς ἐξ εἰλικρινείας κιτιλ.; 1 Cor. v. 8, ἐν ἀξύμοις εἰλικρινείας καὶ ἀληθείας, as against
κακία καὶ πονηρίας. See above, εἰλικρινής.

Πρόκριμα, τό, a rare word of later Greek, from the classical προκρίνειν, with
reference to place and time=¢o decide beforehand, to prefer before, another being put aside.
Galen, Rat. Med. 8, ‘Imroxpates ἑαυτοὺς προκρίνοντες ; 1 Tim. v. 21, ἵνα ταῦτα φυλάξῃς
χωρὶς προκρίματος, μηδὲν ποιῶν κατὰ πρόσκλισιν. Πρόκριμα includes an unfavourable
prejudgment against one; πρόσκλισις, nothing but positive favour, partiality. The latter
is presupposed in πρόκριμα. Προσκλίνειν is to side with, to incline towards, to agree with,
Polyb. iv. 51. 5, v. 86. 10; 2 Mace. xiv. 24; Thue. iii, 53, δέδιμεν οὐχὶ μὴ προκαταγ-
VOVTES ἡμῶν τὰς ἀρετὰς ἥσσους εἶναι τῶν ὑμετέρων ἔγκλημα αὐτὸ ποιῆτε, ἀλλὰ μὴ ἄλλοις

«χάριν φέροντες ἐπὶ διεγνωσμένην κρίσιν καθιστώμεθα ; Suid., πρόσκλισις" ἑτερομέρεια.
Cf. Ex. xxiii. 2.

Συνκρίνω, to separate and arrange together (1.)=to combine, to unite, opposed
to διακρίνειν, Aristot. Metaph. i. 4, ἡ μὲν φιλία διακρίνει, τὸ δὲ νεῖκος συγκρίνει ; ibid., εἰς
ὃν συγκρίνεσθαι. Cf. Ecclus. χχχίϊ, (xxxv.) 4, σύνκριμα μουσικῶν.----(11.) to compare,
2 Cor. x. 12, οὐ τολμῶμεν ἐνκρῖναι ἢ συνκρῖναι ἑαυτούς τισιν τῶν ἑαυτοὺς συνιστανόντων"
ἀλλ᾽ αὐτοὶ ἐν ἑαυτοῖς ἑαυτοὺς μετροῦντες καὶ συνκρίνοντες ἑαυτοὺς ἑαυτοῖς οὐ συνιῶσιν.----
(III.) to measure, to estimate (by combination and comparison), thus=7n5, Gen. xl. 8,
16, 22, xli 12, 13, 15; ef Dan. v. 13, 17; of interpreters of dreams, as σύνκρισις
ἐνυπνίου, Dan. ii. 16, 26, iv. 3, 21, v.17; Polyb. xii. 9. (10.) 1, τὰς ἀποφάσεις ovy-
kpwopev ἐκ παραθέσεως... ἵνα γνῶμεν πότερος ἄξιος ἔσται τῆς τοιαύτης κατηγορίας. So
1 Cor. ii. 18, πνευματικοῖς πνευματικὰ συνκρίνοντες. ----- Also τα to resolve upon, Num.
xiv, 34, cf. σύνκριμα, Dan. iv. 21; 1 Mace, i. 57.

‘f zo κρένω, in Homer and Herodotus in the middle instead of ἀποκρίνεσθαι. to

- age me 9 a

O_O EEE ΡΨ ΠΥ

“Ὑποκρίνω 879 Ὑποκριτής

answer, and also as meaning to distinguish, or to inquire, eg. ὑποκρίνειν τοὺς ἀντιδίκους,
to institute an inquiry against, etc. (Bekk. Anecd. 449, 25), though this perhaps is to ba
attributed to the force of the preposition ὑπό in composition, as = secretly ; cf. for example,
ὑποκρούω, to knock gently or wnobservedly. In its primary meaning, to inquire, to distin-
guish, the word is used of expounding or interpreting of dreams, etc., Od. xix. 535.555. It
is difficult to explain the use of ὑποκρίνεσθαι to denote the appearing of actors upon the
stage. Comparing the use of the word as denoting the coming forward of speakers, orators,
rhapsodists (e.g. Plut. Dem. 11, τοῖς πολλοῖς ὑποκρινόμενος ἤρεσκε θαυμαστῶς ; Timaeus,
Lex, Plat. 191, ‘Opmpidac οἱ τὰ “Ομήρου ὑποκρινόμενοι), we must allow that the significa-
tion, to represent, to act, or simulate anything as an actor, arose from the application of
the word in Attic Greek to persons carrying on a dialogue ina play; otherwise one might
be tempted to resort for an explanation to the primary meaning of the word to divide
secretly, However this may be, ὑποκρίνεσθαι is generally applied to actors, and then
means generally to act a part, to give oneself out for what one is not, 6.7. Lucian, Vigr. 11,
ὑποκρίνεσθαι ἡρῶα ; Polyb. xv. 26. 2, τὸν οὐ δυνάμενον, to act as if one could not ; 2 Mace.
v. 21, τὸν εἰρηνικόν, to act the peacemaker ; vi. 21, ὑποκριθῆναι ὡς ἐσθίοντα. In the
LXX. only in Isa. iii. 6 =¢o answer; in the Apocrypha = to represent oneself, to simulate,
to disguise oneself. Lastly, with reference to the moral and religious life, Ecclus. xxxv. 15,
xxxvi. 2. In the N. T. Luke xx. 20, ὑποκρινομένους ἑαυτοὺς δικαίους εἶναι.

Ὑπόκρισες, ἡ, the acting of the player, the declamation of the orator, etc. Thence
= pretence, hypocrisy, ¢g. Schol. Hom. J/. xv. 101, γέλως πρὸς ὑπόκρισιν γενόμενος ;
Phalaris, Zpist. xii. 192, ὑποκρίσει... καὶ οὐκ ἀληθείᾳ χρηστὸς yeyovévas, First, with
reference to particular acts, Gal. ii. 13, Βαρνάβας συναπήχθη αὐτῶν τῇ ὑποκρίσει ; 2 Mace,
vi. 25, διὰ τὴν ἐμὴν ὑπόκρισιν πλανᾶσθαι; Mark xii. 15, εἰδὼς αὐτῶν τὴν ὑπόκρισιν ;
1 Pet. ii. 1, ἀποθέμενοι οὖν πᾶσαν κακίαν καὶ πάντα δύλον καὶ ὑποκρίσεις. Then, as ἃ
habit or character, Matt. xxiii, 28, ὑμεῖς ἔξωθεν μὲν φαίνεσθε τοῖς ἀνθρώποις δίκαιοι,
ἔσωθεν δέ ἐστε μεστοὶ ὑποκρίσεως καὶ ἀνομίας Luke xii. 1, ἡ ζύμη τῶν φαρισαίων ἐστὶν
ὑπόκρισις. It is a special quasi-religious bias of character, ἃ description of which is given
in Matt. xv. 8 ; vid. καρδία. With this religious reference ὑποκρυτής is generally used.
With the expression ἐν ὑποκρίσει ψευδολόγοι, 1 Tim. iv. 2, ef. Plat. Soph. 229, ἡ ἐν τοῖς
λόγοις διδασκαλική ; Eur. Or. 754, ἐν γυναιξὶν ἄλκιμος ; Hesych., ὑπόκρισις" εἰρωνεία,
ὑπουλότης, δόλος. The LXX. render the corresponding Hebrew word pbn by δολιοῦν,
δολοῦν.

Ὑποκριτής, 6, an expounder or interpreter of dreams. Plat. Tim. 72 B, τῆς δι᾽
αἰνυγμῶν φήμης καὶ φαντάσεως ὑποκριταί. Hence usually an actor, Hesych., ὁ ἐν τῇ
σκηνῇ ὑποκρινόμενος. In a derivative sense, a hypocrite, Eustath. 687. 27, ὑποκρινόμενος
καὶ ὑποκριτὴς παρὰ τοῖς ὑστερογενέσι ῥήτορσιν ὁ μὴ ἐκ ψυχῆς λέγων ἢ πράττων μηδὲ
ἅπερ φρονεῖ, ὁποῖοι πρώτως καὶ μάλιστα οἱ τῆς θυμέλης, of σκηνικοί, In the N. T. only in
the synoptical Gospels, Matt. vi. 2, 5,16, vii. 5, xv. 7, xvi. 3, xxii. 18, xxiii, 13, 14, 15,

Ὑποκριτής 380 Krito

23,25, 27, 29, xxiv. 51; Markvii. 6 ; Luke vi. 42, xi. 44, xii. 56, xiii. 15. Theophylact’s
formal definition, ὑποκριταί εἰσιν οἱ ἄλλο μὲν ὄντες, ἄλλο δὲ φαινόμενοι, is inadequate.
The hypocrite seeks to appear before men as he ought to be but is not before God, comp.
Matt. vi. 1, 2, 5. It answers to δίψυχος in Jas. iv. 8, ef. Matt. xxiv. 51, διχοτομεῖν.

᾿Ανυπόκριτος, little used in classical Greek = inexperienced in the art of acting.
In biblical Greek, Wisd. xviii. 16, ξίφος ὀξὺ τὴν ἀνυπόκριτον ἐπιταγήν cov φέρων; v.19,
ἐνδύσεται θώρακα δικαιοσύνην, καὶ περιθήσεται κόρυθα κρίσιν ἀνυπόκριτον. In this last
text ἀνυπόκρ. stands contrasted with the judgment of the προσωπολημψία (cf. Rom. ii. 1.1).
In the former passage the divine command (Ex. xi. 1, 2) is thus designated as seriously
meant ; cf. Hab. ii. 3; 2 Pet. iii 9-11. Otherwise used only in the N. T. and in
ecclesiastical Greek as = unfeigned, genuine; thus ἀγάπη ἀνυπόκριτος, Rom. xii. 9 ; 2 Cor.
vi. 6, cf. φιλαδελφία ἀνυπόκριτος, 1 Pet. 1. 22; πίστις ἀν., 1 Tim.i5; 2 Timi 5. Cf.
John 1. 48, ἐν ᾧ δόλος οὐκ ἔστι. Unskilled in simulation, Jas. iii. 17, ἡ ἄνωθεν σοφία
... ἀδιάκριτος καὶ ἀνυπόκριτος, where ἀδιάκριτος, like ii. 4, is correctly rendered by
Luther impartial, see Wisd. v.19. (4διάκρ. is not used in an active sense in classical
Greek.) Hesych., ἄδολος, ἀπροσωπόληπτος.

Krife, ἔκτισα, κέκτισμαι, ἐκτίσθην (with euphonistie σὴ, literally, to make habit-
able, to build, to plant a colony (according to Curtius, p. 144, from the root «ru, ef.
εὐκτίμενος, “ well built,” περικτίονες, ἀμφικτίονες, “ dwellers around,” Sanskrit, kshi, kshijdmi,
“ to dwell,” kshitis, “a dwelling”). Thus Homer, Od. xi. 263, of πρῶτοι Θήβης ἕδος ἔκτισαν.
So, too, Herodotus, who also uses the expression κτίζειν χώρην, νῆσον, to make a settlement,
to furnish with settlers. Generally, to be the first in setting up anything, to be the founder,
eg. κτίσει éoptdv, Pind. Ol. vi. 116; to invent, Soph. Ὁ. C. 715, ἵπποισι τὸν χαλινὸν
κτίσας. Then, in general, to set up, to establish, to effect anything.

In the LXX. it answers mainly to the Hebrew 873, though this word in Genesis is always
rendered by ποιεῖν, and afterwards by either ποιεῖν or κτίζειν, and, indeed, more rarely by
“ποιεῖν, but not (as has been said) exclusively by κτίζειν, “ when the doctrine of creation out
of nothing arose” (Fiirst, Hebr. Worterbuch), 812 = ποιεῖν, Gen. i. 1, 21, 27, v. 1, 2, vi. 7;
Isa xlii. 5, xliii. 1, xlv. 7,12, οἱ al. ; = κτίζειν, first in Deut. iv. 32, then in Ps. li, 12, lxxxix.
13, 48, cil. 19, civ. 30, exlviii. 5 ; Isa. xxii. 11, xlv. 8 ; Ezek. xxviii, 13, 15 ; Amos iv. 13.
Krifew differs from its synonym ποιεῖν, inasmuch as the latter denotes a making or pre-
paration, and the former the first making, the beginning or origin. (Cf. Eph. ii, 10, αὐτοῦ
γάρ ἐσμεν ποίημα, κτισθέντες. Cf. N12 = ἄρχεσθαι, Gen. ii. 3. 873 occurs only with
God as its subject. ;

In the Apocrypha, κτίζειν perfectly corresponds with the Hebrew 873, as signifying
God’s creative activity, and so also in the N.T. side by side with ποιεῖν. Judith xiii, 24;
Wisd. i. 14, ii. 23, xiii. 3; Ecclus. x. 22, xv. 14, xvii. 1, xxiii, 29, xxxiii. 11, and else-
where. With the classical use of the word, 1 Esdr. iv. 53, κτίζειν πόλιν, corresponds,
cf. Ley, xvi. 16, ἡ σκήνη ἡ ἐκτισμένη αὐτοῖς (a misunderstanding of the Hebrew 12¥).

ὐπὸ» ἰὔὖΨὩ τ λέ

Κτίζω 381 Κτίσμα

Ecclus. vii. 16, γεωργία ὑπὸ ὑψίστου ἐκτισμένη. In the N. T. κτίζειν denotes (α.) God's
world-creating activity, with object, Mark xiii. 19 ; Eph. iii. 9 ; Rev. iv. 11, x. 6; ef. 1 Cor.
xi. 9; Col. 1. 16; 1 Tim. iv. 3; without object, Rom. i. 25. (6.) Man’s re-creation in
the economy of grace, the restoration of his original but lost purity, Eph. iv. 24, ἐνδύσασθαι
τὸν καινὸν ἄνθρ. τὸν κατὰ θεὸν κτισθέντα ἐν K.7.X., cf. Col. iii. 10, ἐνδυσάμενοι τὸν νέον τὸν
ἀνακαινούμενον .. . κατ᾽ εἰκόνα τοῦ κτίσαντος αὐτόν ; Eph. ii. 10, αὐτοῦ γάρ ἐσμεν ποίημα,
κτισθέντες ἐν Χριστῷ ᾿Ιησοῦ ἐπὶ ἔργοις ἀγαθοῖς. Cf. Eph. ii. 15, ἵνα τοὺς δύο κτίσῃ ...
εἰς ἕνα καινὸν ἄνθρ.

Κτέσις, %, founding, ¢g. τῆς πόλεως. Also colonization, in a passive sense, in Polyb.
ix. 1.4, Establishment or ordinance, cf. ἑορτὴν κτίζειν. Thus in 1 Pet. ii. 13, ὑποτάγητε
οὖν πάσῃ ἀνθρωπίνῃ κτίσει. Cf. Pind. Ol. xiii. 118—Not inthe LXX. In the Apocrypha
as= creation in a passive sense—(I.) What is created, Judith ix. 12, βασιλεῦ πάσης
κτίσεώς cov; Ecclus. xliii. 25.—(IL.) The sum-total of what is created, the creation, Judith
xvi. 12, σοὶ δουλευσάτω πᾶσα ἡ κτίσις σου; Wisd. v. 17, xvi. 24, xix. 6; Ecclus.
xlix, 16. So also in the N. T., excepting 1 Pet. 11. 13, eg. Mark xiii. 19, ἀπ᾽ ἀρχῆς
κτίσεως ἧς ἔκτισεν ὁ θεός; Mark x. 6. And here in like manner it denotes (a.) what is
created, i.e. the individual creature. Rom. i. 25, ἐλάτρευσαν τῇ κτίσει παρὰ τὸν κτίσαντα ;
viii. 39, οὔτε τις κτίσις ἑτέρα; Col. i 15, πρωτότοκος πάσης κτίσεως; Heb. iv. 13.
(.) The sum-total of what God has created, the creation, Mark xiii. 19, x. 6; 2 Pet. iii. 4;
Rev. iii. 14; Heb. ix. 11; Rom. i. 20, cf. Ecclus. xliii. 25. (¢.) Specially mankind (cf.
Ecclus. xlix. 16, ὑπὲρ πᾶν ζῶον ἐν τῇ κτίσει ἐδοξάσθη Addu), Mark xvi. 15, κηρύξατε τὸ
evayy. πάσῃ τῇ κτίσει. So also Col. i. 23, εὐαγγελίου κηρυχθέντος ἐν πάσῃ κτίσει τῇ ὑπὸ
τὸν οὐρανόν ; cf. 1 Tim. iii. 16, ἐκηρύχθη ἐν ἔθνεσιν. But it is doubtful whether, as some
think, κτίσις signifies mankind in Rom. viii. 19, ἀποκαραδοκία τῆς κτίσεως, vv. 20-22.
On this supposition, the word here must denote, not. mankind, but mankind with the
exception of, and in contrast with, the children of God, cf. αὐτὴ ἡ κτίσις, ver. 21. But
when κτίσις denotes mankind, mankind without any exception are meant. "Avut) ἡ
κτίσις (ver. 21) can be contrasted with the τέκνα τοῦ θεοῦ only by taking κτίσις to mean
the creation as distinct from mankind, as in Wisd. v. 17, xvi. 24,xix.6. Of what is said
concerning this, συστενάξζειν καὶ συνωδίνει, cf. Isa. xxxv.; Hos. ii. 21,22; Amos ix. 13;
Isa. lv. 12; Ps. xeviii. 8; Hab. ii, 11; Ezek. xxxi. 15. (ὦ) Kaw? κτίσις, a new creation
or creature, of the renewed man, 2 Cor. v. 17; Gal. vi. 15.—The Greek Fathers distin-
guish (1) πρώτη κτίσις... ἡ ἐκ τοῦ μὴ ὄντος εἰς τὸ εἶναι παρωγωγή ; (2) ἡ ἐκ τοῦ ὄντος
ἐπὶ τὸ βέλτιον μεταβολή... δευτέρα, καινὴ κτίσις ; (3) τρίτη κτίσις, like Isa. lxv. 17,
lxvi. 22, corresponding with the ἐξανάστασις τῶν νεκρῶν. Chrys., Basil. M.

Κτίσμα, τό, in Strabo, a place founded, built, colonized, the founding of towns, eg.
Φάρος, Παρίων κτίσμα. Not in the LXX. In the Apocrypha, on the other hand, that
which is created, creatwre, Wisd. ix. 2, xiii. 5, xiv. 11; 3 Macc. v. 11; Ecclus. xxxviii, 24,

Κτίσμα 382 Kupws

Of the children of Israel, Ecclus. xxxvi. 20, δὸς μαρτύριον τοῖς ἐν ἀρχῇ κτισμασί σου
In the N. T. = creature, created thing, 1 Tim. iv. 4; Rev. v. 13, viii. 9; Jas. i. 18.

Κτίστης, 6, settler, founder, inventor, in later Greek. LXX. 2 Sam. xxii. 32 =
creator (a misunderstanding of the Hebrew text, ora different reading). In the Apocrypha,
Judith ix. 12; Ecclus. xxiv. 8; 2 Mace. i 24, vii. 23, xiii. 14, of God. In the N. T.
1 Pet. iv. 19.

Κύριος, properly an adjective, from κῦρος, might = mighty, e.g. Arist. Pol. iii. 10, τὸ
κύριον τῆς πόλεως, the ruling power. Further = decisive, valid, having the force of law, rightly
established, e.g. κυρία ἡμέρα, ἐκκλησία. Then, as a substantive, ὁ κύριος, lord, owner, ruler,
cf. Matt. x. 24, 25, xii 8, xv. 27, xviii 25, 27, 31, 32, 34, xx. 8, ete. It is distin-
guished from δεσπότης, as he who really has the strength from him who assumes and
exercises it.

In the LXX. it is first used as the translation of jf18, D8, Gen. xviii. 12, xlii. 33;

in addressing any one, eg. xlii. 10, just as in classical Greek, and like the Latin dominus,
cf. Seneca, Lp. 3, obvios si nomen non succurrit, dominos appellamus. Next in a special
sense, as = πὸ, of GOD, Gen. xviii. 3, 27, Ex. iv. 10, and often, and especially as
a substitute for Tim, which, through a misunderstanding of Lev. xxiv. 16, was never
uttered, and for the corresponding ‘278, which was read in its stead. (Sometimes also as
= Db.)

In the N. T., accordingly, κύριος appears (I.) as a name for God; (a.) as predicated of
Him =p, 218, eg. Acts x. 36, οὗτός ἐστιν πάντων κύριος ; Rom. x. 12, 6 γὰρ αὐτὸς
κύριος πάντων. Cf. Matt. xi. 25, κύριε τοῦ οὐρανοῦ καὶ τῆς γῆς ; Luke x. 21; (0.) generally
as a name of God when He is addressed. or spoken of; this besides ny" with suffixes,
as in Rev. xi. 15, especially as= ‘1%, as used to represent mm. So also in such com-
binations as ἄγγελος κυρίου, Matt. 1. 20, 24, ii. 13, 19, xxviii. 2; Luke 1. 11; Acts v.19,
vii. 30, viii. 26, xii, 23. τὸ ῥηθὲν ὑπὸ [τοῦ] κυρίου, Matt. 1. 22, ii. 15; οἵ, Acts xi. 16,
etc, πνεῦμα κυρίου, Luke iv. 18, Acts viii. 39; ὁδὸς κυρίου, Matt. iii. 3; νόμος κυρίου,
ἡμέρα κυρίου, and others; κύριος ὁ θεός, Rev. i. 8, xxii. 5; cf. κύριος ὁ θεὸς ὁ παντοκράτωρ
(nis3s), Rev. iv. 8, xi. 17, xv. 3, xvi. 7, xxi. 22; κύριος ὁ θεός τινος, Matt. iv. 7, 10;
Luke xx. 37; Rev. xxii, 6, and often; lastly, standing by itself as a name for the God
of salvation, mm, eg. Acts xii. 11, 17.

(II.) As a name for Christ, because the same relationship to us is attributed to Him
as that of God to us, ef. John xx. 28, ὁ κύριός μου καὶ ὁ θεός μου (not = mm, which never
appears with suffixes); Acts ii, 36, καὶ κύριον αὐτὸν καὶ Χριστὸν ἐποίησεν ὁ θεός. That
κύριος, as used of Christ, answers only to the Ο. T. #78, ΣΝ, 248, and not to mm, is
evident, not only on internal grounds, but by several differences in the use of the latter
word. While, on the one hand, such expressions as κύριός τινος, ----μοῦ,----ἡμῶν, very
often occur in reference to Christ, so often that κύριος standing alone cannot be dis-
tinguished from them, mm, on the other hand, as a proper name never has suffixes; and

᾿᾿

Κύριος 383 Κύριος

in the N. T., accordingly, κύριος when used of God very rarely occurs with the genitive of
the person, and when it does it answers to ox" with suffixes. Again, while κύριος = nin,
joined with πον and ods nm, is one of the most frequent designations of God, Christ the
κύριος is never called κύριος ὁ θεός, which would be quite unaccountable if min were applied
to Christ. It would be unaccountable, moreover, that even where mention is made of the
revelation of God in Christ, 2 Cor. iv. 6, Johni. 18, the defective supplement (God) to the
distinctive name of God is used instead of that name (Jehovah) itself, We may compare also
Χριστὸς κύριος (which, if κύριος meant Jehovah, must be =D iN), Luke ii. 11 with ii.
26, Χριστὸς κυρίου, Tim Mv, where, on the contrary, the former answers to Χριστὸς βασι-
λεύς, Luke xxiii. 42, comp. with Acts ii. 36. (Cf τὸ κυριακόν, a name for fiscal ownership,
synonymous with τὸ βασιλικόν.) Further, comp. Luke i. 76, προπορεύσῃ yap πρὸ προσώπου
κυρίου, as parallel with προφήτης ὑψίστου κληθήσῃ, where κύριος is not a designation of
Jesus Christ, but has regard to the O. T. promise of the coming of Jehovah. (In like manner
compare ἡμέρα τοῦ κυρίου, TiN) Di, with ἡμ. τοῦ κυρίου ἡμῶν, under ἡμέρα.) It is also notice-
able that κύριος as =mn when applied to God in the N. T. occurs almost always in O. T.
quotations or references alone; whereas, in strictly N. T. diction, another designation
supplies the place of this distinctive name, and stands related to it as fulfilment does to
prophecy, ὁ πατὴρ τοῦ κυρίου ἡμῶν ᾿Ιησοῦ Χριστοῦ or ὁ πατήρ (in Rev., ὁ dv καὶ ὁ ἣν καὶ ὁ
ἐρχόμενος), cf.¢.g. Zech. xiv. 7 with Matt. χχῖν. 406. Lastly, for the designation of Christ as
κύριος, there is a special point of connection and explanation in the O.T., viz.in Ps. cx. 1, D8)
snd nin’, εἶπεν ὁ κύριος τῷ κυρίῳ μου; cf. Matt. xxii. 43-45, πῶς οὖν Δαυὶδ ἐν πνεύματι
καλεῖ αὐτὸν κύριον; cf. Mark xii. 36, 37 with Luke ii. 11; Acts ii. 36. Stress accord-
ingly is laid upon the authority and kingship belonging to Christ as expressed by this appel-
lation (Luke ii. 11, xxiii. 2; Acts ii. 36); vid. Luke vi. 46, τί με καλεῖτε, κύριε, κύριε, καὶ
ov ποιεῖτε ἃ λέγω ; John xiii. 13,14, ὑμεῖς φωνεῖτέ με ὁ διδάσκαλος καὶ ὁ κύριος, καὶ καλῶς
λέγετε" εἰμὶ γάρ; 1 Cor. viii. 6, ἡμῖν εἷς θεὸς 6 πατὴρ... καὶ εἷς κύριος ᾿Ιησοῦς Χριστός,
cf. Eph. iv. 5. —In St. Matthew κύριε very often occurs as a term of address; but 6 κύριος
is not used as a name of Christ (except in Matt. xxi. 3, 6 κύριος αὐτῶν χρείαν ἔχει) until
after the resurrection, Matt. xxviii. 6, ἑποῦ ἔκειτο 6 κύριος. In St. Mark, on the con-
trary, we find it as early as chap. v. 19, and in Luke, John, and Acts far oftener; cf.
Luke ii. 11, v. 17, vii. 13, x. 1, xi. 39, xii, 42, xvii. 5, 6, xix. 8, xxii. 31, 61, xxiv. 3,
34; John iv. 1, vi. 23, xi. 2, xx. 2, 18, 20, οἷο. ; cf. Bengel on Luke vii. 13, Sublimis
haec appellatio jam Luca et Joanne seribente usitatior et notior erat, quam Matthaco seribente ;
Marcus mediwm tenet. Initio doceri et confirmari debuit hoc fidet caput, deinde pracsuppont
potwit. What Bengel thus explains by a reference to the time of writing will be better
accounted for by a consideration of the readers, for whom primarily each Gospel was
prepared.

Applied to Christ, we find the term ὁ κύριος ᾿Ιησοῦς first in Acts i 21, then in iv.
33, ix. 28, xi. 20, xv. 11, xix. 5, and other places; Rom. xiv. 14; 1 Cor. xi. 23; 2 Cor.
1, 14, iv. 14, ete. κύρ. Fycods, ᾿Ιησοῦς κύρ., 1 Cor. xii, 3; Rom. x. 9. ὁ κύρ. ᾿Ιησοῦς

Κύριος 384 Κύριος

Χριστός, Acts xi. 17, xvi. 31, xx. 21; 1 Cor. xvi. 22, 23; Jas.i.1. More frequently
ὁ Kip. ἡμῶν ᾿Ιησοῦς Χριστός, or ᾿Ιησοῦς Χριστὸς ὁ κύρ. ἡμῶν, cf. ᾿Ιησοῦς ὁ κύρ. ἡμῶν,
Rom. iv, 24; 2 Pet. i. 2 (Received text). Then simply, 6 κύριος ἡμῶν, eg. 2 Tim. i. 8;
and lastly, ὁ κύριος and κύριος, in the Pauline Epistles and elsewhere. In the Revelation,
only xxii. 20, 21, οὗ xix. 16. Not at all in 1 and 3 John, Jas. v.11. It is further
to be observed that κύριος is sometimes used without any defined and particular reference
to God or Christ, and according to the context either includes both, or, as in eg. Rom.
xiv. 1-12, finally concentrates itself upon Christ; 2 Tim. ii, 14,15, 19,22 sqq.; 1 Thess.
iii. 11-13, iv. 1-6. Comp. Hofmann upon the last-named passage.

The expression ἐν κυρίῳ is peculiar to the Pauline writings (elsewhere only in Rev.
xiv. 13, of ἐν κ. ἀποθνήσκοντες). Rom. xvi. 11, τοὺς ὄντας ἐν κυρίῳ; 1 Cor. xi. 11, οὔτε
γυνὴ χωρὶς ἀνδρὸς, οὔτε ἀνὴρ χωρὶς γυναικὸς ἐν κυρίῳ ; ix. 1, τὸ ἔργον pou ὑμεῖς ἐστὲ
ἐν κυρίῳ, ver. 2, ἡ σφραγίς μου τῆς ἀποστολῆς ὑμεῖς ἐστὲ ἐν κυρίῳ; Rom. xvi. 8, ὁ
ἀγαπητός μου ἐν κι; Xvi. 18, ὁ ἐκλεκτὸς ἐν κι; 1 Cor.iv. 17, ὅς ἐστίν μου τέκνον ἀγαπητὸν
καὶ πιστὸν ἐν κ.; Vii. 22, ἐν x. κληθεὶς δοῦλος ; Eph. iv. 1, ἐγὼ ὁ δέσμιος ἐν κι; ν. 8, νῦν
δὲ φῶς ἐν κι; vi. 21, πιστὸς διάκονος ἐν «.; Phil. i 14, οἱ ἀδελφοὶ ἐν «.; Col. iii, 20,
εὐάρεστος ἐν κ.; iv.'7, σύνδουλος ἐν κ.; Eph. ii. 21, ναὸς dy. ἐν κι; 1 Thess. v. 12, προιστά-
μενοι ὑμῶν ἐν κι; Philem. 16, ἀδελφὸς ἀγαπητὸς καὶ ἐν σαρκὶ καὶ ἐν «.; Rom. xvi. 2, κοπιᾶν
ἐν κι; Xvi 22, ἀσπάζεσθαι ἐν κι; 1 Cor. xvi. 19, i, 31, ἐν «. καυχᾶσθαι; 2 Cor. Χ. 17.—
1 Cor. vii. 39, γαμηθῆναι ἐν x.; Eph. iv. 17, μαρτύρεσθαι ἐν κ΄; 1 Thess. iv. 1, παρακαλεῖν
ἐν κι; vi. 1, ὑπακούειν ἐν K.; Vi. 10, ἐνδυναμοῦσθαι ἐν x.; Phil. ii. 19, ἐλπίζειν ἐν κ. ᾿Τησοῦ;
ii. 24, πεποιθέναι ἐν x.; Gal. v. 10, comp. Rom. xiv. 14; Phil. iii. 1, χαίρειν ἐν x. ; iv. 4,
10.—iv. 1, στήκειν ἐν κι; 1 Thess. iii. 8; iv. 2, φρονεῖν ἐν x—Rom. xvi. 2, προσδέχεσθαι
ἐν κι; Phil. ii, 29.—Col. iv. 17, παραλαμβάνειν ἐν κι; Philem. 20, ὄνασθαί twos ἐν «., and
in the same verse, ἀναπαύειν τινὰ ἐν x.—1 Cor. xv. 58, 6 κόπος ὑμῶν οὐκ ἔστιν κενὸς ἐν
κυρίῳ. In like manner the expression ἐν Χριστῷ is almost exclusively Pauline, Rom.
viii. 1, of ἐν Χριστῷ ; 1 Cor. i. 30, ἐξ αὐτοῦ δὲ ὑμεῖς ἐστὲ ἐν Χριστῷ ; Rom. xvi. 7, πρὸ
ἐμοῦ γεγόνασιν ἐν Χριστῷ; Gal. iii. 28, εἷς ἐστὲ ἐν Χριστῷ ; comp. Phil. iii. 9, εὑρεθῆναι
ἐν Χριστῷ; Eph. ii. 12, 13, ἦτε τῷ καιρῷ ἐκείνῳ χωρὶς Χριστοῦ... νυνὶ δὲ ἐν Χριστῷ
ἸΙησοῦ.... ἐγγὺς ἐγενήθητε x.7.d.; Rom. vi. 11, ζῆν ἐν Χριστῷ; 2 Tim, ii, 12.—1 Cor. xv.
18, κοιμηθῆναι ἐν Χριστῷ ; Col. ii. 6, περιπατεῖν ἐν Χριστῷ: Thus, in various combina-
tions, Rom. viii. 39, ix. 1, xii. 5, xv. 17, xvi. 8, 9, 10; 1 Cor. i. 2, iii. 1, iv. 10, 15, 17,
xv. 19, 31, xvi. 24; 2 Cor. ii. 17, v. 17, xii. 2,19; Gal. i. 22, ii. 17, vi 17; Eph.i 1,
ii 10, iti 21; Phil. i, 1, 13, ii 1, 19, iii 3, iv. 7, 21; Col. i 2, 28; 1 Thess. i, 14,
iv. 16; 1 Tim. ii. 7; Philem. 8, 23. Besides Paul’s writings, only in 1 Pet. v. 14,
iii, 16. In all these places a peculiar union of the Christian subject with the Lord is
treated of. Next, we must refer to the passages in which the blessings of redemption,
God’s saving purpose, etc., are represented objectively as all included in Christ, as objects
at hand and made present in Him and with Him, Rom. vi. 23, vii. 2, 39; 1 Cor. i. 4;
2 Cor. v.19; Gal. 11. 4, iii. 14; Eph. i. 3, ii. 6, 7, iii, 11, iv. 32; Phil ii 5; 2 Tim

Κύριος 385 Κυριότης

ἢ. 10; 1 Pet. v. 10, to which may perhaps be added θύρα ἀνεῳγμένη ἐν κυρίῳ, 2 Cor.
ii. 12. This mode of expression denotes the union with Christ which he possesses who
has found and laid hold upon his life in Christ, and possesses it in Him, who therefore
resorts continually to Him, and draws supplies from Him in life, in conduct, and in
experience,—in a word, who can or would no more separate Christ from himself than he
could separate his salvation from Christ; thus the statements made concerning the

' Christian swbject who is in Christ coincide with those concerning the object, i.e. the salva-

tion, the life which is in Christ, eg. ζῆν ἐν Χριστῷ, Rom. vi. 11; ξωὴ ἐν Χριστῷ, vi. 23,
viii. 2, and other places. For him who is in the Lord, or who is anything in Him, and
for that likewise which is done in the Lord, Christ is the foundation and the spring, the
strength and stay, or in the fullest sense the sphere in which both he (subject) and it
(object) exist ; and thus the significance of this mode of expression is not to be understood
simply as linguistic, but as involving a fact, the verbal parallels of profane Greek only
approximately embodying the thing itself. Comp. Matthiae, Gramm. § 577; Soph. 47.
519, ἐν col πᾶσ᾽ ἔγωγε σώζομαι; Herod. vi. 109, ἐν σοὶ νῦν ἐστὶ ἢ καταδουλῶσαι ᾿Αθήνας
ἢ ἐλευθερῶσαι ; Hom. II. vii. 102, viens πείρατ᾽ ἔχονται ἐν ἀθανάτοισι θεοῖσι; Soph. Oecd.
Col. 247, ἐν ὑμῖν, ὡς θεῷ, κείμεθα τλάμονες. Comp. Acts xvii. 28, ἐν αὐτῷ γὰρ ζῶμεν καὶ
κινούμεθα καὶ ἐσμέν.

Κυριακός, belonging to a lord or ruler, 6. τὸ κυριακόν, stute- or fiscal-property,
synonymous with τὸ βασιλικόν (seldom used), In the N.T. and ecclesiastical Greek as =
belonging to Christ, to the Lord, having special reference to Him, eg. 1 Cor. xi. 20, κυριακὸν
δεῖπνον of the Holy Supper. Rev. i. 10, κυριακὴ ἡμέρα seems to be analogous to this;
in the early church it was universally understood to denote Sunday, the day kept in
commemoration of Christ’s resurrection, cf. John xx. 24-29; Acts xx. 7; 1 Cor. xvi. 2.
Observe also the prominence given to the resurrection, Rev. i. 5,18; Barnab. Zp. 15,
ἄγομεν τὴν ἡμέραν τὴν ὀγδοὴν eis εὐφροσύνην, ἐν ἣ καὶ ὁ Incods ἀνέστη ἐκ νεκρῶν ; Ignat.
ad Magnes. 9, μηκέτι σαββατίξοντες, ἀλλὰ κατὰ κυριακὴν ζῶντες. That κυριακὴ ἡμέρα
= ἡμέρα τοῦ κυρίου is by no means indicated by the context.

Κυριότης, ἡ, dominion; Eph. i. 21; Col. i. 16, with ἀρχαὶ, δυνάμεις, ἐξουσία, of
angelic powers, and in Eph. i. 21, seemingly of evil powers (cf. ἐξουσία and ἀρχή). This
reference seems inadmissible in Col. 1. 16. To explain the word in 2 Pet. ii. 10, κυριό-
τητος καταφρονεῖν, and Jude 8, κυριότητα ἀθετεῖν (in both places used synonymously with
δόξαι), as denoting evil angelic powers, seems necessary according to 2 Pet. ii. 11, though
not according to Jude 9 (for there the argument is a minori ad majus); yet the connec-
tion with δόξαι seems to render this difficult, inasmuch as it would be at least very
strange for δόξαν to denote evil powers (see Sofa). The word is peculiar to Ν, T. and
patristic Greek, in which latter it is used to denote the kingly glory of Christ.

86

Δαμβάνω 386 Εὐλαβής

4

Δαμβάνω, to take, to take hold of, to seize. The usually received Alexandrine
method of writing this word as stated by Tisch. is to be observed, viz. λήμψομαι, ἐλήμφθην,
λῆμψις, ete.

᾿Αντιλαμβάνω, to receive in return for. Used especially in the middle as = ἐο lay
hold upon something before one, eg. to take part in the affairs of state, πραγμάτων (Xen.
Dem.) ; to seize upon or take possession of a place (Thuc.), to carry on a trade or prosecute a
study, eg. ὀρχήσεως, Plat. Legg. vii. 815 Β ; ἐπιστήμης, Baruch iii. 21. Zo attain something,
Thue. iii, 22, πρὶν σφῶν οἱ ἄνδρες of ἐξιόντες διαφύγοιεν Kal τοῦ ἀσφαλοῦς ἀντιλάβοιντο ;
1 Tim. vi. 2, οἱ τῆς εὐεργεσίας ἀντιλαμβανόμενοι. To lay hold of a person or thing
helpfully, Plut. Pyrrh. 25; Diod. xi. 13, ὥστε δοκεῖν τὸ θεῖον ἀντιλαμβάνεσθαι τῶν
“Ἑλλήνων. In this sense mostly in the LXX., eg. Ξε Ἢ, Ps. exviii. 13 ; 1 Chron. xxii. 17;
2 Chron. xxviii. 23; pin, Piel and Hiphil, Ps. lxxxix. 42; Lev. xxv. 35; 2 Chron.
xxviii. 15; Isa. xli. 9, li. 18; Ezek. xvi. 48, and often. (Seldom in other combinations,
such as, eg., 2 Chron. vii. 22; 1 Kings ix. 9, ἐγκατέλιπον κύριον θεὸν αὐτῶν... καὶ ἀντε-
λάβοντο θεῶν ἀλλοτρίων.) So always in the Apocrypha = to hold helpingly, to help, Wisd.
ii. 18; Ecclus. ii. 6, 111, 12, xii. 4, 7, xxix. 6, 20; Judith xiii. 5; 2 Mace. xiv. 15;
1 Mace. ii. 48. So in the N. T. Acts xx. 35, ἀντιλαμβάνεσθαι τῶν ἀσθενοίντων ; Luke
i. 54, ἀντελάβετο ᾿Ισραὴλ παιδὸς αὐτοῦ. Cf. συναντιλαμβάνεσθαι, mainly peculiar ta
biblical Greek, Ps. lxxxix. 21; Ex. xviii. 22; Num. xi. 17; Luke x. 40; Rom. viii. 26.

᾿ς "Avrinnwes, ἡ (ἀντίλημψις, thus often), literally, the receiving of remuneration.
Then a laying hold of anything, the hold which one has, e.g. Diod. i. 30, οὐδεμίαν ἀντίληψιν
βοηθείας ἔχειν, perception, apprehension, etc. In biblical Greek it is used (like the verb),
in a sense unknown in classical Greek, to denote a rendering assistance, help. So in the
LXX. = 9, Ps. xxii. 20, εἰς τὴν ἀντίληψίν μου πρόσχες ; = ἦν, Ps. Ixxxiv. 6, μακάριος
ἀνὴρ οὗ ἐστὶν ἀντίληψις αὐτοῦ παρὰ σοῦ, κύριε; = NYP, Ps, cviii. 9, ἀντίληψις τῆς κεφαλῆς
μου; =129, Ps. lxxxix. 19, ὅτε τοῦ κυρίου ἡ ἀντίληψις ; τε Yi, Ps. lxxxiii. 9, ἐγενήθησαν
eis ἀντέληψιν τοῖς υἱοῖς Δώτ. So also in the Apocrypha, ef. Ecclus, xi. 12,11. 7; 2 Mace.
xv. 7; 1 Esdras viii. 27; 2 Mace. viii. 19. Thus we must understand the word in
1 Cor. xii. 28 also, where, among the institutions appointed by the Lord for the edifica-
tion of the church, ἀντιλήμψεις, κυβερνήσεις are named, and ἀντ. are taken by the Greek
expositors uniformly as answering to deacons (implying the duties towards the poor and
sick, Theophylact, τὸ ἀντέχεσθαι τῶν ἀσθενῶν (Ὁ), vid. διάκονος), as κυβερν. as answering
to presbyters. In patristic Greek the word also denotes help.

Εὐλαβής, &=6 εὖ τῶν πραγμάτων ἐπιλαμβανόμενος, Suid.; prudent, cautious,
circumspect, thoughtful, considering well. Thus Demosthenes meets the reproach of

LS CU

Εὐλαβής" 587 Εὐλάβεια

cowardice (ἄτολμος καὶ δειλὸς πρὸς ὄχλους) by describing himself as εὐλαβής (405. 19).
Often in Plut.=thoughtful. Aristotle, Rhet. i. 12, καὶ τοὺς μὴ εὐλαβεῖς μηδὲ φυλακτικοὺς
ἀλλὰ πιστευτικούς. Also=timid, eg. Philo, Vit. Mos. 1, καὶ ἅμα τὴν φύσιν εὐλαβὴς dv
ὑπεστέλλετο. It corresponds with the Latin religiosus. Plato sometimes joins it with
δίκαιος = conscientious, morally careful; Polit. 311 B, τὸ δίκαιον καὶ εὐλαβές, as attributes
of character; ibid. A, τὰ σωφρόνων ἀρχόντων ἤθη σφόδρα μὲν εὐλαβῆ καὶ δίκαια καὶ
σωτήρια. The word, therefore, is not inappropriately used to denote religious conduct, as
eg. the adj. εὐλαβῶς is joined by Demosth. with εὐσεβῶς. In classical Greek, however,
εὐλάβεια and εὐλαβεῖσθαι only are used expressly in a religious sense. The LXX. in one
case render TDM (synon. 7%), Mic. vii. 2, by εὐλαβής (cf. Prov. ii. 8), vid. ὅσιος. It also
occurs in Num. xv. 31, εὐλαβεῖς ποιήσετε τοὺς υἱοὺς Ισραὴλ ἀπὸ τῶν ἀκαθαρσιῶν αὐτῶν
=, Hiphil, to warn. In the N. T. εὐλαβής, εὐλάβεια, εὐλαβεῖσθαι occur only in Luke’s
writings and in the Hebrews; Luke ii. 25, of Simeon, ὁ ἄνθρωπος οὗτος δίκαιος καὶ
εὐλαβής ; Acts ii. 5, viii. 2, ἄνδρες εὐλαβεῖς. In Acts xxii. 12, Lachm. reads, ἀνὴρ εὐλαβὴς
κατὰ τὸν νόμον ; Griesb. εὐσεβής; Tisch. ἀν. κατὰ τὸν νόμον. Perhaps this use of the
word by St. Luke was determined by a reference to the Latin religiosus, to which no
word in Greek better corresponds. Comp. also the construction εὐλαβεῖσθαι ἀπό, under
εὐλαβεῖσθαι.

Εὐλχάβεεια, ἡ, foresight, caution. Aristoph. Av. 377, ἡ γὰρ εὐλάβεια coer πάντα.
Also = fear, timidity, Dem. 635. 13, εἰς φόβον καὶ συκοφαντίας εὐλάβειαν καθιστάντες ;
Themistius, Or. iv. 49 B, ἡ πρὸς τὸ πλεῖν εὐλάβεια ; Herodian, v. 2. 5, εἰ δέ τινες ἔλαθον
δι’ εὐλάβειαν ἡσυχαζόντων ; vid. εὐλαβεῖσθαι; LXX. = 7384, care, Josh. xxii. 24, ἕνεκεν
εὐλαβείας ῥήματος ἐποιήσαμεν τοῦτος In Prov. xxviii. 14 it is inserted by the LXX.=
carefulness, prudence, μακάριος ἀνὴρ ὃς καταπτήσσει πάντα δι᾽ εὐλάβειαν, ὁ δὲ σκληρὸς τὴν
καρδίαν κιτιλ.; Wisd. xvii. 8 - αν. It has been taken to denote fear or terror, in Heb.
v. 7, ds... δεήσεις te καὶ ἱκετηρίας πρὸς τὸν δυνάμενον σώξειν αὐτὸν ἐκ Oavatov . . . προ-
σενέγκας καὶ εἰσακουσθεὶς ἀπὸ τῆς εὐλαβείας, καίπερ ὧν υἱὸς, ἔμαθεν ἀφ᾽ ὧν ἔπαθεν τὴν
ὑπακοήν κατὰ. This of course is linguistically possible—comp. for εὐσακ. ἀπό, x. 22,—
but this dread would be a limitation in the hearing of the prayer, and instead of the two
participial clauses being united by «at, μέν and δέ should have been used. It is, more-
over, inconsistent with the connection, for such a limitation would have no meaning. The
εἰσακουσθείς denotes the unconditioned hearing of the prayer, and thus serves to introduce
vv. 8,9. Σώζξειν ἐκ τοῦ θαν., indeed, does not merely mean preservation from death, but
deliverance out of death, see Jude 5, and εἰσακουσθείς has reference to the resurrection,
ef. ver. 9. The same holds true in reference to Tholuck’s rendering of εὐλάβεια as =a
doubtful delaying ; besides, evra. does not mean doubtful, but cirewmspect delaying, cf. Plut.
Mor. 1038 A, ἡ εὐλάβεια... λόγος ἐστὶν ἀπαγορευτικὸς TH σοφῷ᾽ τὸ γὰρ εὐλαβεῖσθαι
σωφῶν ἴδιον, οὐ φαύλων ἐστίν. The agony in Gethsemane cannot be described as a
doubting delay. EvAdBea must therefore be taken to denote a religious bearing, religious

Εὐλάβεια 388 Εὐλαβέομαι

solicitude, the fear of God, for which cf. Diod. Sic. xiii. 12, ἡ πρὸς τὸ θεῖον εὐχάβ. , Plut.
Camill. 21, Id. Aemil. Paul. 8, ἡ περὶ τὸ θεῖον εὐλάβ. ; Plut. Num. 32, In Prov. xxviii. 14
also εὐλάβ. must refer to religious character, cf. the second clause, σκληρὸς τὴν καρδίαν ;
see also εὐλαβεῖσθαι. ἙΕἰσακουσθεὶς ἀπὸ τῆς εὖλ. must mean in conformity with, in con-
sequence of, the fear of God, cf. Kriiger, ὃ lxviii. 16. 8. In favour of this view, we may
refer to the other places where the word occurs in the N. T., Heb. xii. 28, λατρεύωμεν τῷ
θεῷ μετὰ εὐλαβείας καὶ δέους, and εὐλαβεῖσθαι in Heb. xi. 7; here εὖλ. clearly expresses
a feature of religious behaviour, and the following καὶ γὰρ ὁ θεὸς ἡμῶν πῦρ καταναλίσκον,
so far from telling against this rendering, really confirms it; it enforces the admonition to
holy anxiety of behaviour and godly fear, and not (as Hofmann) to εὖλ., in the sense of
horror. So also εὐλαβεῖσθαι in Heb. xi. 7. It is an important confirmation of our view
that all the Greek commentators agree in the meaning “fear of God” in Heb. v. 7
(εὐλαβείας γὰρ ἣν τὸ λέγειν: πλὴν οὐχ ὡς ἐγὼ θέλω, GAN ὡς σύ, see Delitzsch in loc.)
Εὐλάβεια is, as Delitzsch says, the mildest term that could be used for the fear of God ;
vid. the passages from classical writers quoted, and Plutarch’s explanation of εὐλάβεια in
its general sense.

EvraBéopas, to be cautious, thoughtful, circumspect, with μή following, or the
accusative ; in biblical Greek also with ἀπό; Soph. 77.1119, εὐλαβοῦ δὲ μὴ φανῇς κακός ;
Plat. Rep. ii. 372 C, πενίαν ἢ πόλεμον. In Attic Greek synonymous with φυλάττεσθαι,
in later Greek synonymous with φοβεῖσθαι. Cf. Plut. Mor. 706 A, διὸ δεῖ μάλιστα ταύ-
ras εὐλαβεῖσθαι τὰς ἡδονάς ; 977A. Soin the LXX. and Apocr. in many places, 1 Sam.
xviii. 15, 29; Jer. xxii. 25; Job xiii. 25; Deut. ii. 5; Wisd. xii. 11; Ecclus. vii. 6,
xxii. 22, xxvi. 5, xli. 3, evr. κρῖμα θανάτου; xxix. 7; 1 Macc. iii. 20, xii. 42; 2 Mace,
viii. 16 ; Ecclus. xxxi. 16, ὁ φοβούμενος τὸν κύριον οὐ μὴ etrAaBnOncerar.—Then εὐλα-
βεῖσθαι also denotes a religious bearing, to fear God, Plat. Legg. ix. 879 E, τὸν ξενικὸν θεόν.
So in the LXX. not only Jer. v. 22, μὴ ἐμέ οὐ φοβηθήσεσθε, λέγει κύριος, ἢ ἀπὸ προσώ-
που μου οὐκ εὐλαβηθήσεσθε -- ὑπ, Hiphil (cf. Ex. iii, 6, εὐλαβεῖτο γὰρ κατεμβλέψαι
ἐνώπιον τοῦ θεοῦ - 8‘), and Hab. ii. 20; Zeph. i. 7; Zech. ii 17, εὐλαβείσθω ἀπὸ προ-
σώπου αὐτοῦ πᾶσα ἡ γῆ; -- ὉΠ, but, also=non, Nah. i. 7, γινώσκων κύριος τοὺς εὐλα-
βουμένους αὐτόν ; Zeph. iii, 12, ὑπολείψομαι ἐν σοὶ λαὸν πραὺν καὶ ταπεινόν, καὶ
εὐλαβηθήσονται ἀπὸ τοῦ ὀνόματος τοῦ κυρίου; Prov. xxx. 5; -- "TDM, Prov. ii. 8; =
avin, Mal. iii. 16, of φοβούμενοι τὸν κύριον καὶ εὐλαβούμενοι τὸ ὄνομα αὐτοῦ. Cf. Ecclus,
xviii, 27, xxiii. 18, vii. 29. Either timidity (comp. the false rendering in the LXX. of
Jer. iv. 1, καὶ ἐὰν περιέλῃ τὰ βδελύγματα αὐτοῦ καὶ ἀπὸ προσώπου μου εὐλαβηθῇ, where
ἀπὸ mp. μοι» should be taken with περιέλῃ, since the wrongly translated 3n Nn forms the
after clause) or carefulness of behaviour is chiefly meant, as also in profane Greek. Cf.
Plato, de Legg. 318 E, under ἁμαρτάνω. The proper Hebrew expression for the fear of
God is δὲν, and is usually expressed by φοβεῖσθαι, sometimes also by σέβεσθαι. Accord-
ingly the word stands in Acts xxiii, 10, εὐλαβηθεὶς ὁ χιλίαρχος μὴ διασπασθῇ ὁ Παῦλος

—~ &

Εὐλαβέομαι 389 “Δατρεύω

- ἰο have apprehension, to be afraid ; on the contrary, Heb. xi. 7, πίστει χρηματισθεὶς Na&e
περὶ τῶν μηδέπω βλεπομένων, εὐλαβηθεὶς κατεσκεύασε x.7.d., of the fear of God.

Aartpeva, from λάτρις, a servant, λάτρον, pay, in particular, wages for labour or
service, is connected probably with AA, I will, or (according to Curtius, p. 326) with
λάω, ἀπολαύω, to enjoy, rela, Anis, prey (AAF). Hesychius explains λατρεύει" ἐλεύθερος
ὧν δουλεύει. According to Ammonius, λάτρις properly denotes prisoners of war. It is
used both of free and of enforced surrender, of service either with or without pay. The
thought it expresses is certainly wider than that of the other synonyms δοῦλος, θεράπων,
διάκονος, οἰκέτης. It is not so often used as these, yet it seems to denote, at least most
generally, willing service and free obedience. Isocr. 217 C, τοὺς δὲ τῷ κάλλει λατρεύοντας
φιλοκάλους καὶ φιλοπόνους νομίζομεν εἶναι; Lucn. Nigrin. 15, λατρεύειν τῇ ἡδονῇ; Xen,
Ages. vii. 2, λατρεύειν νόμοις; Phocylides, 112, καιρῷ λατρεύειν ; Soph. Oed. C. 105, ἀεὶ
μόχθοις λατρεύων ; Eustath. 71. 1246. 10, λάτρις" ὁ ἐπιμίσθιος" ἀλλ᾽ ὅμως ἐπὶ δούλων
τέτακται" καὶ θῆτες, ὄντες ἐπελεύθεροι, μισθοῦ ὑπουργοῦσιν.

As to the use of this word in Holy Scripture, it is applied exclusively to the worship
of God. It is in the LXX.= "ay in the historical books, while this word in the prophetical
books (though still denoting God’s service) is rendered by δουλεύειν, a term applied to
human relationships in the historical books. Occasionally Aatp. denotes human relations,
as in Deut. xxviii. 48, where the parallelism determined the selection of the word
(λατρευτός, Lev. xxiii. 7, 8; Num. xxviii. 18; Ex. xii. 16),—So Ex. iii. 12, iv, 23,
vii. 16, x. 3, 7, 8, 11, 26, xx. 5, xxiii, 24, 25; Deut. iv. 19, 28, v. 9, vi. 13, x. 12, 20;
Josh, xxii. 5, xxiii. 7, xxiv. 2, 14, 15, 16, 18, 19, 20, 81. In the Apocrypha always
of God’s service, but only in a few places, Ecclus. iv. 14; Judith iii. 9; 1 Esdr. i. 4,
iv. 54; 3 Mace. vi. 6. Cf. λατρεία, 1 Mace. i. 43, ii. 19, 22. The word is also used in
classical Greek of worship, the service of God, especially with reference to sacrifice, Plat
Phaedr, 244 E, καταφυγοῦσα πρὸς θεῶν εὐχάς te καὶ λατρείας ; Apol. 23 C, διὰ τὴν τοῦ
θεοῦ λατρείαν ; Eurip. Tro. 450, of Cassandra, ἡ ᾿Απόλλωνος λάτρις ; Phoen. 220, Φοίβῳ
λάτρις γενόμαν. Still θεράπων, θεραπεύειν, θεραπεία are the proper words in the classics
for worship, cultus. But in biblical Greek (as is clear from N. T. usage) this word Oepa-
mevew means to cherish, to wait upon, to care for, to render helping service, so that no other
word remained to express distinctively divine service (so far as the Hebrew 73 denoted
this) but λατρεύειν, λατρεία. ΑΒ the above-named passages show, it is used to denote
not only sacrifice, but submission to God generally, obedience and adoration rendered to God.

So also in the N. T., where the word occurs chiefly in Luke, Acts, and the Epistle
to the Hebrews. With reference to sacrifice and temple service (cf. λατρεύματα, Eurip.
Iph. T. 12°75, of temple service), Luke ii. 37; Acts vii. '7; Heb. viii. 5, σκιᾷ Natpedovow
τῶν ἐπουρανίων ; x. 2, τοὺς λατρεύοντας ἅπαξ κεκαθαρμένους ; xiii. 10, of τῇ σκηνῇ AaT-
ρεύοντες ; ἰχ. 9, θυσίαι... μὴ δυνάμεναι τελειῶσαι τὸν λατρεύοντα ; Rev. vii. 15, λατρεύουσιν
αὐτῷ ἡμέρας καὶ νυκτὸς ἐν τῷ ναῷ αὐτοῦ ; xxii, 8, οἱ δοῦλοι αὐτοῦ λατρεύσουσιν αὐτῷ. Then,

Aartpeto 390 Adyos

generally, the recognition and acknowledgment of the state of dependence in which man stands
to God, Matt. iv. 10, αὐτῷ μόνῳ λατρείσεις, cf. ver. 9, ἐὰν πεσὼν προσκυνήσῃς wor; Luke
iv. 8, i. 74, λατρεύειν αὐτῷ ἐν ὁσιότητι καὶ δικαιοσύνῃ; Heb. xii. 28, λατρεύωμεν εὐαρέστως
τῷ θεῷ μετὰ εὐλαβείας καὶ δέους ; Acts xxiv. 14, κατὰ τὴν ὁδὸν ἣν λέγουσιν αἵρεσιν οὕτως
λατρεύω τῷ πατρῴῳ θεῷ; xxvi. 7, xxvii. 23, τοῦ θεοῦ οὗ εἰμί, ᾧ καὶ λατρεύω ; Rom. i. 9,
ᾧ λατρεύω ἐν τῷ πνεύματί μου ἐν τῷ εὐαγγ.; Phil. iii. 3, ἡμεῖς γάρ ἐσμεν ἡ περιτομή, οἱ
πνεύματι θεῷ λατρεύοντες ; 2 Tim. i. 3, τῷ θεῷ ᾧ λατρείω.... ἐν καθαρᾷ συνειδήσει.----Οἵ
idolatry, Acts vii. 42, λατρ. τῇ στρατιᾷ τοῦ οὐρανοῦ ; Rom. i, 25, ἐλάτρευσαν τῇ κτίσει
παρὰ τὸν κτίσαντα.

Λατρεία, ἡ, service, or divine service, see λατρεύω. John xvi. 2, λατρείαν προσ-
φέρειν τῷ Ged. Sacrifice seems specially to be the service denoted, cf. Rom. ix. 4, dv...
ἡ λατρεία καὶ ai érayyedat «.7.r.; xii. 1, παραστῆσαι τὰ σώματα ὑμῶν θυσίαν... τὴν
λογικὴν λατρείαν ὑμῶν; Heb. ix. 1, δικαιώματα λατρείας ; ver. 6, οἱ ἱερεῖς τὰς λατρείας
ἐπιτελοῦντες. Cf. Plat. Phaedr. 244 E, see λατρεύω. LXX. = 73y, Ex. xii. 25, 26;
Josh. xxii. 27 , elsewhere also = λειτουργία, eg. Num. viii. 25.

Εἰδωλολατρεία, ἡ, idolatry, only in the N. T. and patristic Greek, 1 Cor. x. 14;
Gal. v. 20; Col. iii. 5. For the plural, 1 Pet. iv. 3, ἀθέμιτοι εἰδωλολατρείαι, cf. Heb.
ix. θ.---εἰδωλολάτρης, an idolater, also used only in N. T. and patristic Greek, 1 Cor.
v. 10, 11, vi. 9, x. 7; Eph. x. 5; Rev. xxi. 8, xxii. 15.

Aéyw, to lay, to lay together, to collect, to read; post-Homeric, in the sense of to
speak, to say. Hence—

Aoyos, 6, the word, “ not, however, in a grammatical sense, for which ῥῆμα, ὄνομα,
ἔπος is used, but always, like voz, of the living spoken word, the word not in its outward
form, but with reference to the thought connected with the form,’ Passow; in short, not
the word of language, but of conversation, of discourse; not the word as a part of speech,
but the word as part of what is uttered. We describe the different uses of Adyos in order
as follows :—

(1) In a formal sense, without laying stress upon what is said, but only denoting that
something is said. (@.) A word, as forming part of what is spoken, wtterance, generally
in the plural; Hesiod, Zheogn. 890, ἐξαπατήσας αἱμυλίοισι λόγοισι; Xen. Anab. ii. 5. 16,
ἥδομαι ἀκούων σου φρονίμους λόγους ; ii. 6. 4, ὁποίοις μὲν λόγοις ἔπεισε Κῦρον ; Aesch.
Prom. 214, λόγοισιν ἐξηγεῖσθαι. Plato, Demosthenes, and others, λόγους ποιεῖσθαι, to speak.
So Matt. xv. 23, οὐκ ἀπεκρίθη αὐτῇ λόγον ; xxii. 46, and often; Acts ii. 40, ἑτέροις τε
λόγοις πλείοσιν διεμαρτύρατο; Luke xxiii. 9; 1 Cor. xiv. 19, πέντε λόγους διὰ τοῦ νοὸς
λαλῆσαι... μυρίους λόγους ἐν γλώσσῃ ; ii. 4, ἐν πειθοῖς σοφίας λόγοις, ver. 13; Eph.
v. 6, ἀπατᾶν κενοῖς λόγοις ; 2 Pet. ii 3; 3 John 10; Acts xvi. 36; Matt. xii, 37—
(.) A word, as the expression which serves for the occasion, the language which one adopts,
one’s manner of speaking, ete. Cf. Dem. xviii. 256, εἰς τοιούτους λόγους ἐμπίπτειν ἀναγ-

Aéyos 391 “όγος

κάζομαι ; I am obliged thus to speak. Acts xviii. 15, ξήτημά ἐστιν περὶ λόγου καὶ ὀνομά-
τῶν καὶ νόμου τοῦ καθ᾽ ὑμᾶς ; Eph. iv. 29, πᾶς λόγος campos ἐκ τοῦ στόματος ὑμῶν μὴ
ἐκπορευέσθω ; Col. iv. 6, ὁ λόγος ὑμῶν πάντοτε ἐν χάριτι, ἅλατι ἠρτυμένος, εἰδέναι πῶς δεῖ
ὑμᾶς ἑνὶ ἑκάστῳ ἀποκρίνεσθαι; 1 Thess. ii. 5; 1 Cor. i. 17, εὐαγγελίζεσθαι οὐκ ἐν σοφίᾳ
λόγου ; ii. 1, xv. 2; 2 Cor. vi. 7, x. 10, 11, xi. 6; 1 Thess. i. 5, τὸ εὐαγγέλιον ἡμῶν οὐκ
ἐγενήθη εἰς ὑμᾶς ἐν λόγῳ μόνον ἀλλὰ καὶ ἐν δυνάμει.----(..) The word or speech, as an act,
and not as a product, the speaking. Acts xviii. 5, συνείχετο τῷ λόγῳ ; Luke iv. 32, ἐν
ἐξουσίᾳ ἦν ὁ λόγος αὐτοῦ; 1 Cor. iv. 20, od yap ἐν λόγῳ ἡ βασιλεία τοῦ θεοῦ, ἀλλ᾽ ἐν
δυνάμει. Thus when mention is made of Christ’s wonder-working power by His word, e.g.
Matt. viii. 8, μόνον εἶπε λόγῳ ; Vili. 16, ἐξέβαλε τὰ πνεύματα λόγῳ ; Luke vii. 7; Acts
xiv. 12,and elsewhere. Hence the frequent contrast even in profane Greek between λόγος
and ἔργον, which separates or unites the contents (ἔργον) of the word from or with the
word, or which refers generally to the relation subsisting between saying and doing (vid.
ἔργον), 2 Cor. x. 11; Col. iii. 17, πᾶν 6 τι ἐὰν ποιῆτε ἐν λόγῳ ἢ ἐν ἔργῳ; 1 John iii. 18,
μὴ ἀγαπῶμεν λόγῳ.... GAN ἐν ἔργῳ καὶ ἀληθείᾳ. Compare also Col. ii. 23, ἅτινά ἐστιν
λόγον μὲν ἔχοντα σοφίας ἐν ἐθελοθρησκείᾳ κιτιλ. Cf. Herod. iii. 135 (see ἔργον) ; Luke
xxiv. 19; Acts vii. 22; 2 Thess. ἢ, 17, Cf. 1 Tim. iv. 12, τύπος γίνου τῶν πιστῶν ἐν
λόγῳ, ἐν ἀναστροφῇ «7.2.

(11) In a material sense, the word as that which is spoken, the statement, both of
single declarations and of longer speeches or conversations, expositions, explanations, etc.
(a.) Of single communications, sayings, statements, affirmations, cf. Plat. Parm. 128 Ὁ,
τῷ Παρμενίδου λόγῳ; Theaet. 172 B, τὸν Πρωταγόρου λόγον ; Apol. 26 D, τὰ ’Avaka-
γόρου βιβλία τοῦ Κλαζομενίου γέμει τούτων τῶν λόγων. So in Matt. xii. 32, ὃς ἂν εἴπῃ
λόγον κατὰ τοῦ υἱοῦ τοῦ ἀνθρώπου; xv. 12, xix. 11, οὐ πάντες χωροῦσιν τὸν λόγον τοῦτον ;
xix. 22, xxi. 24; Mark xi. 29; Luke xx. 8; Matt. xxvi. 44, τὸν αὐτὸν λόγον εἰπών ;
Mark v. 36, ix. 10, x. 22, xiv. 39; Luke xii. 10; John ii. 22, ἐπίστευσαν τῇ γραφῇ καὶ
τῷ λόγῳ ᾧ εἶπεν ὁ ᾿Ιησοῦς ; iv. 37, ἐν yap τούτῳ ὁ λόγος ἐστὶν ὁ ἀληθινός. Cf. Soph.
Tr. 1, λόγος μέν ἐστ᾽ ἀρχαῖος; John iv. 39, 41, 50, vii. 36, 40, xii. 38, xv. 20, 25,
xviii. 9, 32, xix. 8,13; Acts vi. 5, vii. 29, xx. 38, xxii. 22; Rom. ix. 9, xiii. 9; 1 Cor.
xv. 54; Gal. v.14; 1 Thess. iv. 15; 1 Tim. 1, 15, iii. 1, iv. 9; 2 Tim. 11, 11; Tit.
iii 8; Heb. vii. 28. The plural of λόγοι gathers up in one what had been spoken at
different times or in a long discourse ; Matt. vii. 24, of the Sermon on the Mount, ὅστις
ἀκούει μου τοὺς λόγους τούτους ; Vii. 26, 28, x. 14, xix. 1, ἐτέλεσεν τοὺς λόγους τούτους -
xxiv. 35, οἱ δὲ λόγοι μου οὐ παρέλθωσιν; xxvi. 1; Mark viii. 38, x. 24, xiii. 31; Luke
iii. 4, iv. 22, vi. 47, ix. 26, 28, 44, xxi. 33, xxiv. 44; John x. 19, xiv. 24; Acts ii, 22,
v. 5, 24, xv. 15, 24, xx. 35; Rom. iii. 4; 1 Thess, iv. 18; 1 Tim. vi. 3; 2 Tim. i. 13,
iv. 15; Rev. i. 3, xvii. 17, xix. 9, xxi. 5, xxii. 6, 7, 9,10, 18, 19; ef. Xen. Cyrop. i, δ.
3, τοῖς λόγοις τούτοις πειθόμενοι.---(Ὁ.) The singular ὁ λόγος often takes the place of the
plural in this wider reference, and is used to denote an exposition or account, both com-
prehensively, what one says, has said, or has to say, and generally of longer expositions,

“Λόγος 392 Aoryos

oral or written discussions, statements, etc.; cf. Xen. Hist. Gr. vi. 4, ἄχρι ob ὅδε ὁ λόγος
ἐγράφετο; Acts i. 1, τὸν μὲν πρῶτον λόγον ἐποιησάμην περὶ πάντων κιτιλ.; Xen. Anab.
ii, 1.1, ἐν τῷ ἔμπροσθεν λόγῳ δεδήλωται. Thus the Epistle to the Hebrews is called
λόγος τῆς παρακλήσεως, Heb, xiii. 22; cf. Acts xiii. 15, εἰ ἔστιν ἐν ὑμῖν λόγος παρα-
κλήσεως; 1 Cor. xii. 8; Heb. iv. 13, ν. 11.— Of what one has to allege against another,
a complaint, Acts xix. 38, ἔχειν πρός twa λόγον ; Demosth. Adv. Lacrit. 599 (Kypke,
Observ. ser.), ἐμοὶ μὲν οὖν ἐστὶν, ὦ ἄνδρες δικασταί, πρὸς τούτους ὁ λόγος : cf. Matt. v. 32,
παρεκτὸς λόγου πορνείας (xix. 9, Lachm.).— A rwmour or report, Acts xi. 22; Mark
1. 45; Matt. xxviii. 15; Luke v. 15; John xxi. 23; conversation, Luke xxiv. 17.

This brings us to the distinctively N. T. expression, ὁ λόγος τοῦ θεοῦ, or ὁ λόγος κατ᾽
ἐξοχήν, the word of gracious announcement, the word of the gospel, denoting all that God
says or has caused to be said to men. ‘O λόγος occurs alone in Mark ii. 2, iv. 14-20,
33, viii. 32, xvi. 20; Luke i. 2, of da’ ἀρχῆς αὐτόπται καὶ ὑπηρέται γενομένοι τοῦ λόγου ;
Acts viii. 4, εὐαγγελιζόμενοι τὸν λόγον ; x. 44, xi. 19, xiv. 25, xvi. 6, κωλυθέντες ὑπὸ τοῦ
ἁγίου πνεύματος λαλῆσαι τὸν λόγον ἐν τῇ ᾿Ασίᾳ; xvii. 11 (xix. 20, Tisch., οὕτως κατὰ
κράτος τοῦ κυρίου ὁ λέγος ηὔξανεν καὶ ἴσχυεν, is usually read κατὰ κράτος ὁ Δ. τοῦ Kup.),
xx. 7; Gal. vi. 6, ὁ κατηχούμενος τὸν λόγον ; Phil. i. 14; Col.iv.3; 1 Thess. i. 6; 1 Tim.
v.17, of κοπιῶντες ἐν λόγῳ καὶ διδασκαλίᾳ; Jas. i. 21, 22, 23; 1 Pet. ii. 8, iii 1; ef,
1 John ii. 7, ἡ ἐντολὴ ἡ παλαιά ἐστιν 6 λόγος ὃν ἠκούσατε. This “ word,” so called κατ᾽
ἐξ, is the declaration of the mystery of Christ, Col. iv. 3, ἵνα ὁ θεὸς ἀνοίξῃ ἡμῖν θύραν
τοῦ λόγου λαλῆσαι τὸ μυστήριον τοῦ Χριστοῦ, the word of gospel preaching, λόγος ἀκοῆς,
1 Thess. ii. 13 ; Heb. iv. 2, see ἀκοή; Col. i. 5, ἣν (ἐλπίδα) προηκούσατε ἐν τῷ λόγῳ
τῆς ἀληθείας τοῦ εὐαγγελίου ; Acts xv. 7, 6X. Tod εὐαγγελίου; Eph. i. 13, 6 λόγος τῆς
ἀληθείας, τὸ εὐαγγέλιον τῆς σωτηρίας ὑμῶν ; cf. Acts xiii. 26, ὑμῖν ὁ λόγος τῆς σωτηρίας
ταύτης ἐξαπεστάλη. Elsewhere it is designated according to its import, 6 λόγος τῆς
καταλλαγῆς, 2 Cor. v. 19; Acts xx. 32,6 λόγος τῆς χάριτος θεοῦ; 1 Cor.i. 18,6 δ. ὁ
ποῦ σταυροῦ; Phil. 11. 16, λ. ζωῆς ; Col. iii. 16, ὁ A. τοῦ Χριστοῦ; Heb. v. 13, r. δικαιο-
σύνης (vid. δικαιοσύνη). See also the attributive designation, ὁ X. τῆς ἀληθείας, 2 Tim.
ii, 15, like Col. i. 5, Eph. i. 13.

The word thus described according to its import is called, with reference to its origin
and the place whence it proceeds, 6 Δ. τοῦ θεοῦ; cf. 2 Cor. v.19, 6 θεὸς... θέμενος ἐν
ἡμῖν τὸν λόγον τῆς καταλλαγῆς ; Acts x. 36, τὸν λόγον ὃν ἀπέστειλεν τοῖς υἱοῖς ᾿Ισραὴλ
εὐαγγελιζόμενος εἰρήνην διὰ ᾿Ιησοῦ Χριστοῦ; Acts xvii. 13, ὁ λόγος τοῦ θεοῦ, used inter-
changeably with ὁ X., ver, 11; Luke viii. 11, ὁ σπόρος ἐστὶν ὁ X. τ. θ., but in vv. 12, 13,
15 simply ὁ λόγος. Cf. Matt. xiii 19, ὁ λόγος τῆς βασιλείας, vv. 20-23, ὁ λόγ.; see
xxiv. 14, τὸ εὐαγγέλιον τῆς Bac. ‘O λόγος τοῦ θεοῦ denotes all that God has to say to
men, and indeed as this is made known in the N. T. revelation of grace, and thus, as we
have seen, the expression is always used to denote the N. T. announcement of salvation ;
comp. 1 Pet. i, 23-25. A comparison of the phrase with that used in the O. T. will
show how important it is thus to define its meaning. ‘O λόγος τοῦ θεοῦ seldom occurs in

Aéyos 393 Adyos

the O. T.; we find it only in Judg. iii. 20, 1 Chron. xxv. 5 (Ps. lvi. 4, 10); the word
of O. T. preaching is always called simply 4M! 124, λόγος τοῦ κυρίου, the word of the God
of salvation (for the name Jehovah designates God as the God of promise, the God of
the future revelation of grace, mmx Ww mn). This latter phrase seldom occurs in the
N. T,, only in Acts viii. 25, xiii. 44, 48, 49, xv. 35, 36, xvi. 32, xix. 10; 1 Thess. i. 8;
2 Thess. iii. 1. All the more frequent, and indeed constantly occurring, is the other
phrase ὁ λέγος τοῦ θεοῦ, which lays stress upon the authority attaching to the word of
the gospel, 1 Thess. ii. 13, παραλαβόντες λόγον ἀκοῆς παρ᾽ ἡμῶν τοῦ θεοῦ ἐδέξασθε οὐ
λόγον ἀνθρώπων ἀλλὰ καθώς ἐστιν ἀληθῶς λόγον θεοῦ ; Mark vii. 18, ἀκυροῦντες τὸν λόγον
τοῦ θεοῦ τῇ παραδόσει ὑμῶν. The expression does not occur in Matthew, nor indeed in
John’s Gospel (for x. 35 does not refer to the Gospel). We find it in Mark vii. 13;
Luke v. 1, viii. 11, xi. 28; Acts iv. 31, vi. 2, 7, viii. 14, xi. 1, xii. 24, xiii. 5, 7, 44,
46, xvii. 13, xviii. 11; Rom. ix. 6; 1 Cor. xiv. 36; 2 Cor. ii. 17, iv. 2; Col. i 25;
1 Thess. ii. 13; 1 Tim. iv. 5; 2 Tim. ii. 9; Tit. ii. 5; Heb. iv. 12, xiii. 7; 1 Pet. i. 23;
2 Pet. iii. 5, 7; 1 John ii 14; Rev. i. 2, 9, vi. 9, xx. 4; cf. xix. 9, of λόγοι ἀληθινοί
εἰσιν τοῦ θεοῦ. This distinction between the O. T. expression and that of the N. T. may
seem a merely formal one, but it is akin to another important difference. Concerning
the communication of the word of grace to the prophets, we always read ~>8 mA min 724;
and of the hearing or perception of this word, it is said Hint 134 MIN, Isa. 11, 1; Mic. 1. 1;
Amos i. 1 (cf. Ps. Ixxxix. 20; Isa. xiii, 1; 1 Chron. xxv, 5, DNA "1272 7900 Ath),
Now these expressions never occur in the N. T. except in John x. 35, πρὸς ods ὁ λόγος τοῦ
θεοῦ ἐγένετο, where the reference is to an O. T. case. In these expressions the difference
between the Old and New Testament revelation of grace, ζ.6. word, seems to centre. “The
word of the Lord” stands in the O. T. as distinct from the revelation of the law in such
a manner outside of the O. T. fellowship as to isolate itself, occupying an extraordinary
place in relation thereto, and needing the opening up of a special organ in man appro-
priate to its reception (ΠῚΠ, to behold or view, denoting an ecstatic state). In the N. T,,
on the contrary, “the word of God” is a power which has been brought out of its
mysterious concealment, and which in and through Christ has come among men, being
present within the N. T. fellowship; Tit. i. 3, ὁ ἀψευδὴς θεὸς... ἐφανέρωσεν καιροῖς ἰδίοις
τὸν λόγον αὐτοῦ ἐν κηρύγματι ὃ ἐπιστεύθην ἐγώ; Acts x. 36, τὸν λόγον ὃν ἀπέστειλεν τοῖς
υἱοῖς ᾿Τσραὴλ εὐαγγελιζόμενος εἰρήνην διὰ ᾿Τησοῦ Χριστοῦ; Acts xiii. 26; 1 Pet.i. 28 sqq.,
ἀναγεγεννημένοι ... διὰ λόγου ζῶντος θεοῦ καὶ μένοντος... τοῦτο δὲ ἐστιν τὸ ῥῆμα τὸ εὐαγ-
γελισθὲν εἰς ὑμᾶς. No longer is it said, ὁ λόγος τοῦ κυρίου ἐγένετο (cf. John 1. 14, ὁ λόγος
σὰρξ ἐγένετο) ; but, on the contrary, cf. Acts vi. 7, ηὔξανεν ; xii. 24, ηὔξ. καὶ ἐπληθύνετο ;
xix. 20, ηὔξ. καὶ ἴσχυεν ; 2 Tim. ii. 9, ὁ λόγος τοῦ θεοῦ οὐ δέδεται; 2 Thess. iii 1, ἵνα ὁ
λόγος τοῦ κυρίου τρέχῃ; John xvii. 14, δέδωκα αὐτοῖς τὸν λόγον σου. Thus and hence-
forward ὁ λόγος appears as a term. tech.

The λόγος of St. John (i. 1,14) is most simply explained as connected with and
arising out of this use of the term. It denotes Christ as He who represents, or in whom

3D

Aéyos 394 Abyos

had been hidden from eternity, and specially from the beginning of the world, what God
had to say to man, and what has come fully to light in the N. T. message of grace and
mercy (comp. Jer. xxxiii. 14 sqq.); cf. the impersonal designation of Christ in 1 John
i. 1 as ὃ ἣν ἀπ᾽ ἀρχῆς, ὃ ἀκηκόαμεν... περὶ τοῦ λόγου τῆς ζωῆς, where what is spoken
of is not an impersonal object, but an impersonal designation of a personal object; and
especially Rev. xix. 13, καὶ κέκληται τὸ ὄνομα αὐτοῦ ὁ λόγος τοῦ θεοῦ; Christ represents
the word of God as it has come into the world; but since the world does not receive it,
its triumphant power must finally be revealed by a decisive conflict and victory.

This view of the Johannine Zogos brings it into perfect accord with the progress of
God’s gracious revelation, and St. John’s use of the term is the appropriate culmination
of the view presented in other parts of the N. T. of “the word of God,” denoting, as we
have seen, the mystery of Christ. The significance of the O. T. representation, “ the word
of the Lord,” has hitherto been too little considered; or if its connection with the N. T.
view has been observed, it has been only in a logical manner, and not historically, as
bearing upon the gradual revelation of God’s plan of salvation ; cf. Neumann on Jer. i. 1,
“The word of God, the self-revelation of the eternal Godhead from eternity in the Word,
is the source and principle of all prophetic words; therein they have their divine basis.”
Aquinas in like manner says (upon the same passage), “ verba prophetalia esse multa in se,
attamen esse unum in sua origine, quia a verbo increato originem ducunt.” Origen alone
(as far as my knowledge extends) has at least put the question rightly, In what manner
did the Logos who was with God and was God come to the prophet ?—how could He
manifest Himself? The hints we have given above are an attempt at the right solution
of these questions,—a solution already suggested by Jewish theology itself in its doctrine
of the word of God, 812"); cf. on Gen, iii. 8, “5 sD bo; Ps. exxviii. 5, so IND;
Judg. vi. 12,75y02 "1 spy =m. The same is denoted by 831; Num. vii. 89,
moy Sdonn sat mn jonm, “the Word spoke with him from off the mercy-seat;” Gen.
xxviii. 10, my xd$nb sonny ἘΣΣῚ mt 5532 0, “ because the Word desired to speak with
him.” God Himself is the word in so far as the word is the medium of His revelation
of Himself, and the word, though personality and hypostasis are not yet attributed to it,
occupies a middle place between God and man, like δόξα, 1133, 8N2>¥, with which latter
word snp is used interchangeably; cf. Tholuck on Johni. 1. That this representation
was included in the Jewish idea of the Messiah, is clear from Gen. xlix. 18, where the
Jerusalem Targum translates, “I have waited, not for liberation through Sampson or
Gideon, but for salvation through Thy Word.” If we are to seek for an explanation of
the λόγος of St. John beyond Holy Scripture itself, it is to be found much more appro-
priately in Jewish theology than in Philo’s doctrine of the Logos. The reason why
preference has been given to the latter reference is because Philo predicates of his Logos
attribites which in the N. T. are predicated of Jesus Christ, e.g. πρωτότοκος (πρωτόγονος),
vids, εἰκών, and others; cf. de Confus. ling. p. 427, ed. M., καὶ ἂν μηδέπω μέντοι τυγχάνῃ
τις ἀξιόχρεως ὧν vids θεοῦ προσαγορεύεσθαι σπουδαζέτω κοσμεῖσθαι κατὰ τὸν πρωτόγονον

i li i i eee ee

Aédyos 895 “Λόγος

αὐτοῦ λόγον, τὸν ἄγγελον πρεσβύτατον, ὡς ἀρχάγγελον πολυώνυμον ὑπάρχοντα" καὶ γὰρ
ἀρχή, καὶ ὄνομα θεοῦ, καὶ λόγος [καὶ ὁ] οὗ (Mang.) κατ᾽ εἰκόνα ἄνθρωπος, καὶ ὁρῶν ᾿Ισραήλ,
προσαγορεύεται... Καὶ γὰρ εἰ μήπω ἱκανοὶ θεοῦ παῖδες νομίζεσθαι γεγόναμεν, ἀλλά τοι
τῆς ἁϊδίου εἰκόνος αὐτοῦ, λόγου τοῦ ἱερωτάτου" θεοῦ γὰρ εἰκὼν λόγος ὁ πρεσβύτατος ; cf.
Lib. Alleg. iii. 106 Μ. Notwithstanding this similarity of attributes, however, the identity
of the subject of whom they are predicated cannot justly be affirmed. The matter really
stands thus: the predicates of the Son of God in Paul correspond with those of the Logos
in Philo, but the subject is not the same. In John we find the designation of the subject,
but not the predicates. Though Philo’s idea of the Logos seems to coincide with what is
said in the prologue to St. John’s Gospel of John’s Logos, a glance only at the statements
of Philo (eg. de Somn. 655; de Mund. opif. 5) suffices to show the incompatibility of St.
John’s view with Philonic representations, and any real coincidence between them must
be denied. In de Mund. opif. 5 we read, δηλονότι καὶ τὸ ὅλον εἶδος, 6 σύμπας αἰσθητὸς
οὑτοσὶ κόσμος, ὃ μεῖζόν ἐστε τῆς ἀνθρωπίνης μίμημα θείας εἰκόνος. δῆλον δὲ ὅτι καὶ ἡ
ἀρχέτυπος σφραγίς, ὃν φάμεν εἶναι κόσμον νοητόν, αὐτὸς ἂν εἴη τὸ ἀρχέτυπος παράδειγμα,
ἰδέα τῶν ἰδεῶν, 6 θεοῦ λόγος ; De Somn. 655, Μὴ παρέλθῃς δὲ τὸ εἰρημένον (Gen. xxxi. 12,
LXX., ἐγώ εἰμι ὃ θεὸς ὁ ὀφθείς σοι ἐν τόπῳ θεοῦ), ἀλλ᾽ ἀκριβῶς ἐξέτασον, εἰ τῷ ὄντε δύο
εἰσὶ θεοί: λέγεται yap ᾿Εγώ εἶμι 6 θεὸς ὁ ὀφθείς σοι, οὐκ ἐν τόπῳ τῷ ἐμῷ, GAN ἐν τόπῳ
θεοῦ, ὡς ἂν ἑτέρου. Ti οὖν χρὴ λέγειν ; ὁ μὲν ἀληθείᾳ θεὸς εἷς ἐστίν᾽ οἱ δ᾽ ἐν καταχρήσει
λεγόμενοι πλείους... Καλεῖ δὲ τὸν θεὸν τὸν πρεσβύτατον αὐτοῦ νυνὶ λόγον, οὐ δεισιδαυ-
μονῶν περὶ τὴν θέσιν τῶν ὀνομάτων κιτλ, The Logos, therefore, of Philo cannot in any
proper sense be called God, and is not pre-eminently an intermediate being between God
and man, but stands as the divine world-ideal, occupying a middle place between God
and the world, the latter being as akin to God as is man. It cannot even be proved
that “ the Logos is with Philo a special and distinct essence and mediator between God
and the world, an hypostasis distinct from God” (Dorner, Lntwicklungsgesch. der Lehre
von der Person Christi, i. 30). God Himself, in His ideal relation to the world, ie. the
world-idea in God, is the Logos according to Philo; and this world-idea as such, distinct
from God Himself,—the jirst-begotten Son of God in relation to the world as the second
Son—is the superior or chief of the world, the messenger of God to the world, the
mediator for the world in God. Although, as Dorner says, the doctrine of distinction in
God is indicated here, the examination of this distinction, as described by Philo, presents
to us a perfect contrast to all biblical representations, and is especially so far removed
from St. John’s views, that to bring St. John’s idea of the Logos into unison with Philo’s
would be preposterous. With Philo the actual world itself forms the third stage of the
development of divine life, God and the Logos being the other two; and were it not for
the dualistic view of matter, nothing would be left for the Philonic system but to call it
Pantheism.

The mention of the Zogos in Philo is certainly strange, because in classical usage νοῦς
would have been a more appropriate term, and we must regard it as an unreasonable

Aoyos 396 “ογικός

attempt to unite Greek philosophy—vods—with Jewish ὑΠΘΟΙΟΡΎ ---ὐξ "5 τη a word
accommodating itself to both expressions, viz. λόγος ; an attempt so unreasonable, that in
making it little is left of Jewish theology, save the terms “ word” and “words.” The
connection between St. John’s prologue and Philo’s language depends solely upon this
affinity of Philo’s Logos-idea with the Jewish doctrine of “the word of God,” and the
main difference still remains, viz. that the Jewish s1"9, like St. John’s Logos, belongs to
the economy of grace, whereas the Logos of Philo is a purely metaphysical conception.

Now, when St. John calls Christ, according to His eternal being, “the Word,” this
must not be regarded as the expression and designation of His inner divine relationship.
This we have afterwards when he says, καὶ ὁ λόγος ἣν πρὸς Tov θεὸν «.7.r., a statement
which would be at least strange if the name λόγος of itself denoted a subject possessing an
inner divine relationship. Christ is called the λόγος in accordance with what He already
was for the world in the beginning, what He always is for the world, and on account of
what He is for the N. T. church as thus designated, viz. the representative and expres-
sion of what God has to say to the world, in whom and by whom God’s mind and pur.
poses towards the world find their expression. But just as such, He possessed an inner
and divine relationship, καὶ ὁ λόγος ἣν πρὸς τὸν Oedv... scil. ἐν ἀρχῇ, πρὸ τοῦ τὸν κόσμον
εἶναι, John xvii. 5; and, indeed, this was a relationship of God to God—«al θεὸς ἣν ὁ
λόγος. His relation to the world and to mankind (vv. 2-4) rests upon this. It is just thus
that these declarations are of special weight and importance also in theology, because the
relation of God and the divine nature to the world is at the same time the exponent of
an inner relationship in the divine essence itself, which cannot be conceived of without a
self-relationship of God to the world; and this justifies the scriptural view of the world
as the central object of divine working and of divine revelation. This view is justified not
only by the scriptural connection in which the expression stands, but by the light which it
throws upon the historical development of the plan of salvation, and by its significance for
the Christian church. The connection between the Old and the New Testament “ word
of God” is of great significance, moreover, in its bearing upon the doctrine of inspiration.

(c.) The subject-matter of distourse, Acts viii. 21, οὐκ ἔστιν σοι pépis οὐδὲ κλῆρος ἐν
τῷ λόγῳ τούτῳ ; Luke iv. 36, τίς ὁ λόγος οὗτος, ὅτι ἐν ἐξουσίᾳ K.7.d.

(IIL) Account, regard, eg. Acts xx. 24, οὐδενὸς λόγον ποιοῦμαι, J make no account
of ; Theoer. ii. 61, ὁ δέ μὲν λόγον οὐδένα ποιεῖ; Tisch. reads Acts xx. 24, οὐδενὸς
λόγου ποιοῦμαι τὴν ψυχὴν τιμίαν ἐμαυτῷ, cf. Herod. i. 33, λόγου ποιεῖσθαί twa; Phil.
iv. 15, εἰς λόγον δόσεως καὶ λήμψεως ; ver. 17, εἰς λόγον tuav.—Sometimes = reckoning,
e.g. λόγον αἰτεῖν, διδόναι, etc., Matt. xii. 36, xviii. 23, and often. And hence = reason,
insight, consideration. In biblical Greek only in Acts xviii. 14, κατὰ λόγον ἂν ἠνεσχόμην
ὑμῶν = reasonably, fairly, as κατὰ λόγον is often used in profane Greek.

Δογικός, ἡ, ὄν, (1) pertaining to speech; (II.) pertaining to reason, reasonable.
Not in the LXX. Only in 1 Pet. ii, 2, τὸ λογικὸν ἄδολον γάλα ἐπιποθήσατε, and Rom.

“Δογικός 397 ᾿Αναλογία

xii. 1, τὴν λογικὴν λατρείαν ὑμῶν. In the latter passage it unquestionably means reason-
able; but to take it, like voepos, πνευματικός, in contrast with σωματικός, as contrasted
with the material sacrifices of the O. T., is without warrant. The λογικὴ λατρεία is
rather to be understood as that service of God which implies reasonable meditation or
reflection in contrast with heathen practices, 1 Cor. xii. 2, and with the O. T. cultus
which had become mere thoughtless habit, Isa. i 12-15. Cf λογικοὶ ἰατροί, medici qui
ratione et methodo propria morborum remedia investigabant, Steph. hes. Not λογικὴ λατ-
peia, but θυσία ζῶσα, is the synonym for the expression θυσίαι πνευματικαί, 1 Pet. ii. 5.
—In 1 Pet. ii. 2, on the contrary, I cannot see how λογικὸν γάλα can by any possibility
be “reasonable milk,” for there is no reason for taking λογικόν simply as implying that
the expression is to be understood spiritually. It is also quite contrary to the meaning
of the words to say that the milk is to be regarded as a nutriment for the λόγος in man,
tending to his spiritual health; for had this been the idea, we should have expected
λογιμός as more appropriate to λόγος, in the sense of “reason.” Aoyxds means simply
gifted with reason. It remains therefore to understand λόγος of the word κατ᾽ é&., the
word of God, and λογικὸν γάλα, milk of the word, milk to be found in the word; and
with this the second adjective ἄδολον corresponds; cf. 2 Cor. iv. 2, μηδὲ δολοῦντες τὸν
λόγον τοῦ θεοῦ.

- Δόγιον, τό, sentence, declaration, especially the utterances of the oracles of the
gods. Hesychius, λόγια θέσφατα, μαντεύματα, φῆμαι, χρησμοί. According to this use of
the term, it occurs in the LXX. as = 58 “ox, Num. xxiv. 4; Ps. cvii. 11, cf. Ps. xii. 7,
exix. 148. So in the N. T., τὰ λόγια τοῦ θεοῦ, Rom. iii. 2; Heb, v. 12; 1 Pet. iv. 11,
εἴ τις λαλεῖ, ὡς λόγια θεοῦ ; Acts Vii. 38, ὃς ἐδέξατο λόγια ζῶντα δοῦναι ὑμῖν. It is not,
like ὁ λόγος τοῦ θεοῦ, that which God has to say, but the term to denote the historical
(O. T.) manifestation of this; and in 1 Pet. iv. 11 we do not read ὡς λόγον θεοῦ, the object
being to give prominence to the contrast between the word and the mere subjectivity
of the speaker.

᾿Αναλογία, ἡ, from ἀνάλογος = ἀνὰ τὸν αὐτὸν λόγον, Plat. Tim. 32 B, οὕτω δὴ
πυρός τε καὶ γῆς ὕδωρ ἀέρα τε ὁ θεὸς ἐν μέσῳ θεὶς καὶ πρὸς ἄλληλα Kal? ὅσον ἣν δυνατὸν
ἀνὰ τὸν αὐτὸν λόγον ἀπεργασάμενος, ὅ τι πῦρ πρὸς ἀέρα, τοῦτο ἀέρα πρὸς ὕδωρ, καὶ ὅ τι
ἀὴρ πρὸς ὕδωρ, τοῦτο ὕδωρ πρὸς γῆν, ξυνέδησε καὶ ξυνεστήσατο οὐρανὸν ὁρατὸν καὶ ἁπτόν.
The substantive occurs sometimes in Plato, oftener in Aristotle and afterwards, and is=
the right relation, the coincidence or agreement existing or demanded according to the
standard of the several relations, not agreement as equality. Aristot. H. A. i. 1, ἔνια δὲ
τῶν ζώων οὔτε εἴδει τὰ μόρια ταὐτὰ ἔχει οὔτε κατ᾽ ὑπεροχὴν Kal ἔλλειψιν, ἀλλὰ Kat’ ἀνα-
λογίαν ; Sext. Adv. Gramm. 229, ἡ ἀναλογία ὁμοίου καὶ ἀνομοίου ἐστὶ θεωρία. ᾿Αναλόγως,
similarly, coincident, corresponding, e.g. Sext. Pyrrh, i. 88, οἱ ἄλλοι ἀναλόγως ; Jacobs, Anthol,
vii. 12, κατιὼν καὶ πάλιν ἐπανιὼν ἀναλόγως. In Aristotle, arithmetical or geometric
proportion, Arist. Lth. Nicom, v, 6, ἡ ἀναλογία ἰσότης ἐστὶ λόγων «,.7.A.—Plat. Tim

᾿Αναλογια 398 . Aoyifopar

32 C, τὸ τοῦ κόσμου capa... δι᾽ ἀναλογίας ὁμολογῆσαν ; Polit. 257 B, οἱ τῇ τιμῇ πλέον
ἀλλήλων ἀφεστᾶσιν, ἢ κατὰ τὴν ἀναλογίαν τῆς ὑμετέρας τέχνης ; Diod. xi. 25, διεμέρισε
τοῖς συμμάχοις κατὰ τὸν ἀριθμὸν τῶν συστρατευσάντων τὴν ἀναλογίαν ποιησάμενος. In
the N. T. Rom. xii. 6, εἴτε προφητείαν κατὰ τὴν ἀναλογίαν τῆς πίστεως. If the explana-
tion given under πίστις of the expression μέτρον πίστεως, ver. 3, be right, κατὰ τὴν ἀναλογ.
τ. 7. cannot be=«xata τὸ μέτρον πίστεως. What is treated of is not the subjective
standard of faith, but an objective standard for prophesying. But this standard, again, is
not the faith in an objective sense = doctrina Ποῖ, a sense in which πίστις does not occur
even in Acts vi. 7, comp. xvii. 31. Prophecy is to stand in a right relation to faith, is
to correspond thereto, to build itself up upon the foundation of a rightly acting faith, which
in turn it is to build up and promote, comp. 1 Cor. xiv. 1 sqq. The more imminent the
danger lest a pretended prophecy should affect the faith of the individual and of the
church, the more carefully ought this faith to be preserved and cherished by the
exercise of this gift; see further under προφήτης.

Aoytfopas, derived from λόγος, account ; λέγω, to put together, to count = to occupy
oneself with reckonings, with calculations (comp. owA/fouas). Besides the aorist middle,
it forms the passive aorist ἐλογίσθην, future λογισθήσομαι, with passive meaning; cf.
Kriiger, ὃ xxxix. 14. 2. In classical Greek the perfect also occurs, λέλόγισμαι, in an
active or passive sense, comp. Gen. xxxi. 15, οὐχ ὡς ai ἀλλότριαι λελογίσμεθα αὐτῷ; in
N. T. Greek the present also in a passive sense, Rom. iv. 4, 5, 24, ix. 8; ef. Ecclus. xl.
19.—(I.) To reckon or count, Xen. Cyrop. viii. 2.18, λογίσαι πόσα ἐστὶν ἕτοιμα χρήματα ;
1 Cor. xiii. 5, οὐ λογίζεται τὸ κακόν. --- AoyitecOai τί τινι, to reckon anything to a person,
to put to his account, either in his favour or as what he must be answerable for. Thus
2 Cor. v.19, μὴ λογισάμενος αὐτοῖς τὰ παραπτώματα; Rom. iv. 8, ᾧ οὐ μὴ λογίσηται
κύριος ἁμαρτίαν; 2 Tim. iv. 16, μὴ αὐτοῖς λογισθείη ; Rom. iv. 4, τῷ δὲ ἐργαζομένῳ ὁ
μισθὸς οὐ λογίζεται κατὰ χάριν ἀλλὰ κατὰ ὀφείλημα ; ver. θ, ᾧ ὁ θεὸς λογίζεται δικαιο-
σύνην χωρὶς ἔργων ; ver. 11, εἰς τὸ λογισθῆναι καὶ αὐτοῖς τὴν δικαιοσύνην. In this last
passage the expression is used quite as a term techn. applied to God’s act of justification,
which is more fully explained in ver. 6. It is that imputation of righteousness, whose
correlative is freedom from guilt, and the emphasis clearly rests upon λογισθῆναι, cf.
iv. 10, 23, οὐκ ἐγράφη δὲ δι’ αὐτὸν μόνον ὅτι ἐλογίσθη αὐτῷ, ver. 24, the true meaning
of which is clear from what follows. The LXX. often write λογίζεσθαί τι εἰς τὶ, τινὰ εἰς
τινά, where the Greeks use the double accusative; eg. 1 Sam. i. 13, ἐλογίσατο αὐτὴν
‘HAL εἰς μεθύουσαν, to take any one for, to reckon as belonging to a certain class, to regard
any one as, => awn, Gen. xxxviii, 15; 1 Sam. 1. 13; Job xiii. 24, xli, 24, ἐλογίσατο
ἄβυσσον εἰς περίπατον; Gen. xv. 6, ἐλογίσθη αὐτῷ εἰς δικαιοσύνην; Prov. xvii. 28,
ἀνοήτῳ ἐπερωτήσαντι σοφίαν σοφία λογισθήσεται; Ps. cvi. 31, καὶ ἐλογίσθη αὐτῷ εἰς
δικαιοσύνην ; Xen. Cyrop. i. 2. 11, μίαν ἄμφω ταύτας τὰς ἡμέρας λογίζονται ; Ael. H. Ν.
iii, 11, τὸ μηδὲν ἀδικῆσαι τὸν τροχίλον, λογίζεται of μισθόν. Hence the expression occurs,

Aoyifopat 399 “ογισμός

εἰς οὐδὲν λογίζεσθαι, to esteem or reckon as of no account, Acts xix. 27; Wisd. ii. 16,
iii. 17, ix. 6. Thus it often occurs in Pauline phraseology, Rom. ii. 26, οὐχὶ ἡ ἀκροβυστία
αὐτοῦ εἰς περιτομὴν λογισθήσεται; ix. 8, οὐ τὰ τέκνα τῆς σαρκὸς... ἀλλὰ τὰ τέκνα τῆς
ἐπαγγελίας λογίζεται εἰς σπέρμα. Here (and the expression is perfectly appropriate, Aoy.
τι εἴς te) the actual fact is not taken into account, the opposite rather is assumed, and
according to this is the relationship or treatment regulated. TZ/at is transferred to the
subject in question, and imputed to him, which in and for itself does not belong to him;
when we read λογίζεσθαί τί τινι εἰς τί, it denotes that something is imputed to the person
per substitutionem. The object in question supplies the place of that for which it answers;
it is substituted for it. So Rom. iv. 9, ἐλογίσθη τῷ ᾿Αβραὰμ ἡ πίστις εἰς δικαιοσύνην ;
iv. 3, 5, 22; Gal. iii. 6; Jas. ii. 23. That this is the apostle’s thought is clear from
Rom. iv. 4, where λογίζεσθαί τι εἰς τι of ver. 3 is distinctly described as λογίζεσθαι κατὰ
χάριν. We may read the whole passage, vv. 3—5, ᾿Επίστευσεν δὲ ᾿Αβραὰμ τῷ θεῷ καὶ
ἐλογίσθη αὐτῷ eis δικαιοσύνην. τῷ δὲ ἐργαζομένῳ ὁ μισθὸς οὐ λογίζεται κατὰ χάριν ἀλλὰ
κατὰ ὀφείλημα" τῷ δὲ μὴ ἐργαζομένῳ πιστεύοντι δὲ ἐπὶ τὸν δικαιοῦντα τὸν ἀσεβῆ, λογίζεται
ἡ πίστις αὐτοῦ εἰς δικαιοσύνην. Τῇ λογίζεσθαί τι εἰς Te were not ἃ λογίζεσθαι κατὰ χάριν,
a reckoning per substitutionem, the statement at the end should have been λογίζεται ἡ
δικαιοσύνη αὐτοῦ. But faith is now put in the place of righteousness, cf. ver. 6, ᾧ ὁ θεὸς
λογίζεται δικαιοσύνην χωρὶς épyov—which, according to ver. 8, denotes the forgiveness
of sins. Thus this λογίζεσθαι, per substitutionem, or κατὰ χάριν, is a term techn. for the
justifying act of God, iv. 11, εἰς τὸ λογισθῆναι καὶ αὐτοῖς τὴν δικαιοσύνην ; iv. 10, 23,
24, — AoyifecOai twa μετά τινος, to number any one with, Luke xxii. 37, μετὰ ἀνόμων
ἐλογίσθη; Mark xv. 28. --- (11.) To reckon, to value or esteem, to take for, 1 Pet. v. 12;
2 Cor. xii. 6. — Rom. viii. 36, λογίζεσθαί τινα ὡς, 1 Cor. iv. 1; 2 Cor. x. 2. Followed
by the accusative with the infinitive, Phil. iii. 13; 2 Cor.xi.5; Rom. xiv.14. Followed
by ὅτι, Heb. xi. 19. With two accusatives, Rom. vi. 11.— (III.) To account, to conclude
or infer, to believe, Xen. Hell. vi. 1. 5, etc.; Rom. iii. 28, λογιζόμεθα δικαιοῦσθαι πίστει
ἄνθρωπον ; ii, 3.—(IV.) To consider, John xi. 50; Mark xi. 31.

Δογισμός, 6, reckoning, calculation, consideration, reflection, e.g. λογισμῷ χρῆσθαι,
ἐκ λογισμοῦ τι ποιεῖν, λογισμῷ τινὶ ποιεῖν τι, Thucyd., Plato, Xen., Aristotle. Therefore
used of the consideration and reflection preceding and determining conduct, Aristot. Rhet.
i. 10, πράττεσθαι διὰ λογισμὸν τὰ δοκοῦντα συμφέρειν (cf. John xi. 50, Tisch.) ; Aristot.
Metaph., ἡ κατὰ προαίρεσιν κίνησις καὶ κατὰ τὸν λογισμόν; Ps. xxxiii. 10, 11, synon.
βουλή; Prov. vi. 18, καρδία τεκταινομένη λογισμοὺς κακούς ; Jer. xi. 19, ἐπ᾽ ἐμὲ ἐλογί-
σαντο λογισμὸν πονηρόν. In this sense in 2 Cor. x. 4 of considerations and intentions
hostile to the gospel, λογισμοὺς καθαιροῦντες καὶ πᾶν ὕψωμα ἐπαιρόμενον κατὰ τῆς
γνώσεως τοῦ θεοῦ. On the other hand, in Rom. ii. 15, of considerations and reflections
following upon conduct, τῶν λογισμῶν κατηγορούντων ἢ καὶ ἀπολογουμένων. Not thus
used in profane Greek, comp. ovveldnous.—Cf. Prov. xii. 5, λογισμοὶ δικαίων κρίματα,

“Δογισμός 400 ‘Oporoyéw

κυβερνῶσι δὲ ἀσεβεῖς δόλους. Somewhat analogous is the rarer expression, connected
with the meaning computation, λογισμὸν ἀποδοῦναι, λ. ἑαυτῷ διδόναι, to give an account of
oneself, in Plutarch, Philostratus.

Διαλογίξομαι, to reckon distributively, to settle with one, to ponder, to consider,
eg. Plat. Soph. 2310, πρὸς ἡμᾶς αὐτοὺς διαλογιζώμεθα, more rarely equivalent to
διαλέγεσθαι = διαλέγειν κατὰ γένη τὰ πράγματα (Xen. Mem. v. 5.12). So Xen. Mem. iii.
δ. 1, διαλογιζόμενον περὶ αὐτῶν ἐπισκοπῶμεν; cf. Mark ix. 33, 34. It differs from
διαλέγεσθαι in this, that this latter word denotes discussion, but διαλογίζεσθαι, mainly
reflecting, calculating consideration ; hence also=to be doubtful, to be uneasy about, to
doubt, Xen. Hell. vi. 4. 20, διαλογιζόμενοι πῆ... ἀποβήσοιτος In the N. T. and in the
LXX. for the most part of thoughts and considerations which in some’sense or other are
objectionable. Without this implied sense only in Ps. Ixxvii. 6, διελογισάμην ἡμέρας
ἀρχαίας, καὶ ἔτη αἰώνια ἐμνήσθην; 2 Mace. xii. 43, ὑπὲρ ἀναστάσεως διαλογιζόμενος ; cf.
Ael. V. H. xiv. 43 (in Schleusner), ὑπὲρ ἀνθρώπου ψυχῆς SiadoyiferPat.—Luke iii. 15
i, 29. — Again, in Matt. xvi. 7, 8, Mark viii. 16,17, as the outcome of little faith ; Mark
ii. 6, 8, Luke v. 21, 22, of opposition to Christ, cf. Luke xx. 14; Ps. xxi. 12, ἔκλιναν
eis σὲ κακά, διελογίσαντο βουλὴν «.7.r.; Ps, xxxvi. 4, ἀνομίαν διελογίσατο (al. édoy.) ;
1 Mace. xi. 8, διελογίζετο... λογισμοὺς trovnpovs.—Matt. xxi. 25; Mark xi. 31; Luke
xii. 17, of the unjust steward.—LXX. = avin.

Διαλογισμός, ὃ, in the N. Τὶ in a bad sense only, of thoughts and reflections in
some way or other objectionable. In profane Greek = calculation, consideration, in Plato,
Plutarch, and Strabo. So also in Ecclus. xxvii. 6, σκεύη κεράμεως δοκιμάζει κάμινος,
καὶ πειρασμὸς ἀνθρώπου ἐν διαλογισμῷ αὐτοῦ, comp. vv. 6, 13, 26; Ps. xl 6; Dan
ii. 29, 30, v. 6, 10, vii. 28. On the contrary, of objectionable thoughts, purposes, etc.,
Ps. lvi. 6, cxxxix. 20, cxlvi. 4; Isa. lix. 7; nevertheless διαλογισμοί does not in itself
denote objectionable thoughts, as eg. Phil. iii 14; 1 Tim. ii. 8. Accordingly, in N. T.
usage we find the addition, eg., of πονηρός, κακός, Mark vii. 21; Matt. xv. 19; Jas. ii. 4.
Without such an addition, in Luke ii. 35, v. 22, vi. 8, ix. 46, 47; Rom. i. 21; 1 Cor.
iii. 20. The signification suspicions, doubt, proceeding from the state of indecision which
lies at the basis of all consideration and calculation, is peculiar. So in Luke xxiv. 38;
Rom. xiv. 1; Phil. ii, 14; 1 Tim. ii. 8. With the meaning conference, which the word
has in Plutarch, Apophth, Alex. 101, it occurs in Ecclus, ix. 15; Wisd. vii. 20.

Ἔ λλου έω, to charge, to impute, does not occur in Greek writers, except in inscrip-
tions, cf. ἐλλόγιμος, what is taken into account, or into consideration. In Clem. Alex.,
ἐλλογίξειν ; Rom. v. 13, ἁμαρτία δὲ οὐκ ἐλλογεῖται μὴ ὄντος νόμου; Philem. 18, εἰ δέ τι
ἠδίκησέν σε ἢ ὀφείλει, τοῦτο ἐμοὶ ἐλλόγει, where Tisch. reads ἐλλόγα, therefore in the
present ἐλλογάω; Hesychius, ἐλλόγει᾽ καταλογίσαι,

Ὁ μολογέω͵,---(1.) to say the same, Xen. Cyrop. iv. 5. 26, ἀναγνῶναι δέ σοι καὶ τὰ

“Oporoyéw 401 ‘Oporoyéw

ἐπιστελλόμενα, ἔφη, βούλομαι, iva εἰδὼς αὐτὰ ὁμολογῇς, ἂν τί σε πρὸς ταῦτα ἐρωτᾷ,
Hence, to agree or coincide with, as distinct from συμφώνειν, with which it is joined, eg,
in Plat. Rep. ii. 403 D, as a definitely expressed, self-declared agreement; Herod. i. 23,
λέγουσι Κορίνθιοι, ὁμολογέουσι δέ σφι Λέσβιοι; i. 171, οὕτω Κρῆτες λέγουσι, ob μέντοι
ὁμολογέουσι τούτοισιν οἱ Κᾶρες. With the dative of the person and the accusative of
the thing, or the infinitive instead of the accusative, περί τι, ἐπέ τινι. ---- (IL) To grant, to
admit, to confess, confiteri; Xen. Hist. Gr. iii. 3. 11, ἠλέγχετο Kal ὡμολόγει πάντα ; John
i, 20, ὡμολόγησεν καὶ οὐκ ἠρνήσατο, Kal ὡμολόγησεν, ὅτε οὐκ εἰμέ ὁ Χριστός; 1 John
i. 9, ὁμολογεῖν τὰς ἁμαρτίας. Akin to this is, on the one hand, the meaning profiteri, to
say openly, not to keep silence, ete. ; and, on the other hand, to concede, to engage, to promise.
The former we find in Matt. vii. 23, ὁμολογήσω αὐτοῖς ὅτι οὐδέποτε ἔγνων ὑμᾶς ; Acts
xxiv. 14, ὁμολογῶ δὲ τοῦτό σοι, ὅτι κατὰ τὴν ὁδὸν ἣν λέγουσιν αἵρεσιν οὕτως λατρεύω TO
πατρῴῳ θεῷ; Tit. i. 16, θεὸν ὁμολογοῦσιν εἰδέναι, τοῖς δὲ ἔργοις ἀρνοῦνται; Heb. xi. 13,
ὁμολογήσαντες ὅτι ξένοι καὶ παρεπίδημοί εἰσιν «.7.r. Of. Plat. Prot. 817 Β, ὁμολογῶ
σοφιστὴς εἶναι. The latter in Matt. xiv. 7, μεθ᾽ ὅρκου ὡμολόγησεν αὐτῇ δοῦναι; Acts
vii. 17, οἵ, Xen. Anab. vii. 4. 22, πάντα ὡμολόγουν ποιήσειν.----(111.) To recognise, expressly
to acknowledge, to make known one’s profession, to confess; cf. Thuc. iv. 62, τὴν ὑπὸ πάντων
ὁμολογουμένην ἄριστον εἶναι εἰρήνην ; Xen. Anab. v. 9. 27, πρὶν ἐποίησαν πᾶσαν τὴν πόλιν
ὁμολογεῖν AaxeSaipoviovs καὶ αὐτῶν ἡγεμόνας εἶναι; Plat. Conv. 202 B, ὁμολογεῖταί γε
παρὰ πάντων μέγας θεὸς εἶναι. (With disputers = to grant that our opponent is right, τὰ
ὁμολογούμενα, things upon which both parties are agreed, universally acknowledged, etc.
““Oponroyeiv sacpe est disputantium, inter quos convenit de aliqua re, qui e concessis dis-
putant,” Lex. Xen.) Acts xxiii. 8, Σαδδουκαῖοι μὲν λέγουσιν μὴ εἶναι ἀνάστασιν μηδὲ
ἄγγελον μήτε πνεῦμα, Φαρισαῖοι δὲ ὁμολογοῦσιν τὰ ἀμφότερα; Rev. iii. 5; Matt. x. 32;
Luke xii. 8, Akin to this is the use οἵ ὁμολογεῖν in the N. T. with the object of the
person, Jesus Christ, denoting the public acknowledgment of Him, John ix. 22, ἐάν τις
αὐτὸν ὁμολογήσῃ Χριστὸν, ἀποσυνώγωγος γένηται (Matt. x. 32, ἔμπροσθεν τῶν ἀνθρώπων),
the basis and condition of which is faith in Him; John xii. 42, ἐκ τῶν ἀρχόντων πολλοὶ
ἐπίστευσαν eis αὐτόν, ἀλλὰ διὰ τοὺς Φαρισαίους οὐχ ὡμολόγουν, comp. Rom. x. 9, 10,
καρδίᾳ γὰρ πιστεύεται... στόματι δὲ ὁμολογεῖται. Accordingly, the confessing of Christ is
the outward expression of personal faith 1π Him. This is contrasted with ἀρνεῖσθαι, to with-
hold, refuse, or withdraw such a confession, 1 John ii. 23, πᾶς ὁ ἀρνούμενος τὸν υἱὸν οὐδὲ
τὸν πατέρα ἔχει" ὁ ὁμολογῶν τὸν υἱὸν Kal τὸν πατέρα ἔχει; Matt. x. 32,33; Luke xii. 8.
See also 1 John iv. 2, ὁμολ. ᾿Ιησοῦν Χριστὸν ἐν σαρκὶ ἐληλυθότα (see ἔρχεσθαι). Ver. 3,
ὁμολ. τὸν Incody; ver. 15, ds ἂν ὁμολογήσῃ ὅτι Τησοῦς ἐστὶν ὁ vids τοῦ θεοῦ; 2 John 7,
οἱ μὴ ὁμολογοῦντες ᾿Ιησοῦν Χριστὸν ἐρχόμενον ἐν σαρκί, The ὅστις ὁμολογήσει ἐν ἐμοὶ
ἔμπροσθεν «.7.r. in Matt. x. 32, Luke xii 8, is indeed without precedent in profane
Greek, and is perhaps best explained by analogy with the Hebrew by min, Ps. xxxii. 5,
ef. Neh. i. 6, ix. 2 (LXX. Neh. i. 6, ἐξαγορεύω ἐπὶ ἁμαρτίαις, cf. Ecclus. iv. 29); yet it
is not wholly alien to Greek usage, as = he who makes confession concerning me; οἵ, Herod
3E

ὋὉμολογέω 402 "Exréyo

ix. 48, πλεῖστον δὴ ἐν ὑμῖν ἐψεύσθημεν, “we have been mistaken or deceived in you,”
ef. Bernhardy, p. 212. — 1 Tim. vi. 12, ὁμολ. τὴν καλὴν ὁμολογίαν, vid. Rom. x. 10 com-
pared with ver. 9, where the recognition of Christ as κύριος is spoken of; cf. ver. 13,
where it is said of Christ, μαρτυρήσας ἐπὶ Ποντίου Πιλάτου τὴν καλὴν ὁμολογίαν, with
reference to John xix. 37.— (IV.) To recognise, to praise, Heb. xiii. 15, καρπὸς χειλέων
ὁμολογούντων τῷ ὀνόματι αὐτοῦ, the dative to be explained as = to testify to Him our
confession of Him; so only in the LXX., usually ἐξομολογεῖσθαι, Ps. xlii. 6, xliii. 4, 5;
Gen. xxix. 34, and other places.

‘Opororyla, ἡ, agreement, compact, understanding. In N. T. Greek = recognition,
confession, derived from ὁμολογεῖν (III.). So Heb. iii. 1, where Christ is called ἀρχιερεὺς
τῆς ὁμολογίας ἡμῶν; x. 23, κατέχωμεν τὴν ὁμολογίαν τῆς ἐλπίδος ἀκλινῆ, cf. ver. 25 ;
2 Cor. ix. 18, ὁμολ. εἰς τὸ εὐαγγέλιον. Absolutely =confession of Christ and to Christ
(cf. Rom. x. 10), 1 Tim. vi. 12, 13; Heb. iv. 14—In the LXX. with the meaning given
under ὁμολογεῖν (IV.); 2 Esdr. ix. 8, δότε ὁμολογίαν καὶ δόξαν τῷ κυρίῳ. Elsewhere
=vow, cf. ὁμολογεῖν (IL); =722, Deut. xii. 6, 17; Ezek. xlvi. 13; Amos iv. 5; =
1), Lev. xxii. 18; Jer. xliv. 25.

Ὁ μολχλογουμένως, confessedly, “sine controversia, wno omnium consensu.” Xen,
Anab. ii. 6. 1, Κλέαρχος ὁμολογουμένως ἐκ πάντων τῶν ἐμπείρως αὐτοῦ ἐχόντων δόξας
γενέσθαι ἀνὴρ καὶ πολεμικός ; Plat. Menem. 243 Ο, ἄνδρες γενόμενοι ὁμολογουμένως ἄριστοι.
In the N. T. 1 Tim. iii. 16, στῦλος καὶ ἑδραίωμα τῆς ἀληθείας" καὶ ὁμολογουμένως μέγα
ἐστὶν τὸ τῆς εὐσεβείας μυστήριον.

Ἐ κλέγω, in biblical Greek only in the middle, and once, Luke ix. 35, in the
passive (but the reading is uncertain, ἐκλελεγμένος, ἐκλεκτός, ἀγαπητός) ; in profane
Greek active and middle—(I.) to select, to choose out; Xen. Hell. i. 6. 19, ἐξ ἁπασῶν τῶν
νεῶν τοὺς ἀρίστους ἐρέτας ἐκλέξας ; Luke vi. 13, προσεφώνησεν τοὺς μαθητὰς αὐτοῦ, καὶ
ἐκλεξάμενος ἀπ᾿ αὐτῶν δώδεκα, ods καὶ ἀποστόλους ὠνόμασεν ; Acts i. 24, ἀνάδειξον ὃν
ἐξελέξω ἐκ τούτων τῶν δύο &va; xv. 22, 25—(IL.) To elect, without special reference to
the place from which or out of which, to choose a person to be something, to a position or
state, so that the previous position would be regarded as the place of origin, comp. of
ἐκλεκτοὶ ἄγγελοι, 1 Tim. v. 21; Plat. Rep. vii. 535 A, μέμνησαι οὖν τὴν προτέραν ἐκλογὴν
τῶν ἀρχόντων, οἵους ἐξελέξαμεν ; Luke x. 42, ἀγαθὴν μερίδα ἐξελέξατο; xiv. 7, πρωτοκλι-
σίας ἐξελέγοντο; Acts i 2, ods [ἀποστόλους] ἐξελέξατο; vi. 5, ἐξελέξαντο Στέφανον ;
xv. 7, ἐξελέξατο ὁ θεὸς διὰ τοῦ στόματός μου ἀκοῦσαι τὰ ἔθνη κιτιλ.; John xv. 16, οὐχ
ὑμεῖς μὲ ἐξελέξασθε, GAN ἐγὼ ἐξελεξάμην ὑμᾶς, καὶ ἔθηκα ὑμᾶς, wa κιτιλ.; xv. 19, ἐκ τοῦ
κόσμου οὐκ ἐστέ, ἀλλ᾽ ἐγὼ ἐξελεξάμην ἐκ τοῦ κόσμου; vi. 70, οὐκ ἐγὼ ὑμᾶς τοὺς δώδεκα
ἐξελεξάμην; xiii. 18, οἶδα ods ἐξελεξάμην.----(111.) The distinctively scriptural use of ἐκλέ-
γεσθαι of God’s dealings towards men in the scheme of redemption—Mark xiii. 20 ;
Acts xiii. 17; 1 Cor. i. 27, 28; Eph. i. 4; Jas, ii 5—corresponds with the use of the

t

"Exréyo 403 "Exréyo

Hebrew ἽΠ3, for which it stands in all but a few places, where 1n2 15 -- ἐπιλέγειν, Ex.
xvii. 9, xviii. 25, Josh. viii. 3, 2 Sam. x. 9; αἱρεῖσθαι, Josh. xxiv. 15; προαιρεῖσθαι,
Deut. vii. 6, Prov. i. 29; αἱρετίζειν, Zech. i. 17, ii. 16, Hag. ii. 13, Ps. exix. 30, 173.
In 12, however, the idea of testing and deciding thereby is more prominent than that of
choosing, and hence it means “to decide for anything,” {0 choose out, and is akin to the
meaning (IL). Comp. Gen. vi. 2, ἔλαβον ἑαυτοῖς γυναῖκας ἀπὸ πασῶν ὧν ἐξελέξαντο, ban
12 WH, xiii, 11, ἐξελέξατο ἑαυτῷ Awr πᾶσαν τὴν περίχωρον τοῦ ᾿Ιορδάνου ; Deut. xxx.
19, ἐκλέξαι τὴν Conv, ἵνα ζῆς σύ; 1 Sam. viii. 18, ὑμεῖς ἐξελέξασθε ἑαυτοῖς βασιλέα, cf.
Deut. xvii. 15 ; Josh. xxiv. 22, ὑμεῖς ἐξελέξασθε κυρίῳ λατρεύειν αὐτῷ ; Isa. Ixvi. 8, ἐξε-
λέξαντο ἃ ἡ ψυχὴ αὐτῶν ἠθέλησεν .----ΤῊ6 idea of selection is specially prominent where it
is said to be considered, as in 2 Sam. xxiv. 12, τρία ἐγὼ αἴρω ἐπὶ σέ" ἔκλεξαι σεαυτῷ ν
ἐξ αὐτῶν. And this onesidedness of the Hebrew expression makes it an appropriate
designation for that affection and preference which love feels towards the object of its
choice, and which is somewhat remote from the sense of the Greek word, cf. 1 Sam.
xx. 30, why AA IND, σὺ μέτοχος εἶ τῷ υἱῷ Iecoai. And hence the opposite of electing, viz.
refusing or rejecting, does not apply to the object not chosen, but wherever it occurs expresses
simply the annulling of the election in the case of the object chosen, vid. Jer. xxxiii. 24,
ai δύο πατριαὶ ἃς ἐξελέξατο κύριος ἐν αὐταῖς, καὶ ἰδοὺ ἀπώσατο αὐτάς ; Ps. lxxviii. 67, 68,
ef. with ver. 59 ; Ex. xxxii. 32, 33; Isa. xiv. 1, ἐλεήσει κύριος τὸν ᾿Ιακὼβ καὶ ἐκλέξεται
ἔτι τὸν Ἰσραήλ; Zech. i. 17, ii. 16.—This is important as bearing upon the Christian use
of the word, and primarily for its use with reference to Israel, showing that this choice of
the one people before the rest does not imply the rejection of all the nations not chosen.
The παρὰ πάντα τὰ ἔθνη, Deut. iv. 37, x. 15, cf. xiv. 2, is to be understood simply
according to the apostle’s word, Acts xiv. 16, ds ἐν ταῖς παρῳχημέναις γενεαῖς εἴασεν
πάντα τὰ ἔθνη πορεύεσθαι ταῖς ὁδοῖς αὑτῶν κιτλ. Cf. also 1 Sam. xvi. 8, οὐδὲ τοῦτον
ἐξελέξατο ὁ κύριος, vv. 9, 10 with xv. 28, ἐξουδενώσει σε κύριος μὴ εἶναι βασιλέας The
election of Israel in relation to other nations is parallel to the election of Levi in relation
to the tribes of Israel, Deut. xviii. 5, αὐτὸν ἐξελέξατο κύριος ὁ θεός σου ἐκ πασῶν τῶν
φυλῶν σου, παρεστάναι x.7..; and to the selection of a special locality as the dwelling-
place of God, Deut. xii. 5, 6 τόπος ὃν ἂν ἐκλέξηται κύριος ὁ θεὸς ὑμῶν ἐκ πασῶν τῶν
φυλῶν ὑμῶν. The non-choosing, which amounts to rejection, arises only from opposition
brought about by the perverted conduct of the chosen, cf. Num. xvi. 6, 7, concerning the
opposition of the Korahites. The election of Israel, while it must not be viewed without
reference to other nations, must still less be viewed apart from its determining to a goal.
This is the basis of the special connection between God and Israel, by virtue of which
God is Israel’s God, and Israel is God’s peculiar treasure, cf. Deut. xiv. 2, καί σε ἐξελέξατο
κύριος ὁ θεός σου γενέσθαι σε αὐτῷ λαὸν περιούσιον ἀπὸ πάντων τῶν ἐθνῶν; Ps, cxxxv. 4;
Ps, xxxiii. 12, μακάριον τὸ ἔθνος οὗ ἐστὶ κύριος 6 θεὸς αὐτοῦ, λαὸς ὃν ἐξελέξατο εἰς κληρο-
νομίαν éavt@. The election is on God’s part simply the outcome of free love, freely
choosing its object, and hence the union of the word with ἐλεοῦν, ἀγαπᾶν (which see).

᾿Εκλέγω 404 ᾽Εκλέγω

Cf. Deut. iv. 57, διὰ τὸ ἀγαπῆσαι αὐτὸν τοὺς πατέρας σου καὶ ἐξελέξατο τὸ σπέρμα αὐτῶν:
x. 15, τοὺς πατέρας ὑμῶν προείλατο κύριος ἀγαπᾶν αὐτοὺς καὶ ἐξελέξατο τὸ σπέρμα
αὐτῶν; Isa. xiv. 1, ἐλεήσει κύριος τὸν ᾿Ιακὼβ καὶ ἐκλέξεται ἔτι τὸν ᾿Ισραήλ, οἵ. Zech.
i. 17, ἢ. 16; Isa. xliv. 2, ὁ ἠγαπημ΄"ος ᾿Ισραήλ, ὃν ἐξελεξάμην ; xli. 8, σὺ δὲ ᾿Ισραήλ,
παῖς μου, ᾿Ιακὼβ ὃν ἐξελεξάμην, σπέρμα ᾿Αβραὰμ ὃν ἠγάπησα; Ps, Ixxviii. 68, Cf
Rom. xi. 28, κατὰ μὲν τὸ εὐαγγέλιον ἐχθροὶ δι’ ὑμᾶς, κατὰ δὲ τὴν ἐκλογὴν ἀγαπητοὶ διὰ
τοῦ πατέρος.

Now, as any claim to God’s salvation must arise solely from His free election, the
ἥττημα of Israel is thus understood by the Apostle Paul, Rom. xi. 12, ef. ver.1. For
this election, which excludes all legal claim on the part of its objects, and which cha-
racterizes God’s saving plan and its realization—Rom. ix. 11, wa ἡ κατ᾽ ἐκλογὴν πρόθεσις
τοῦ θεοῦ pévn,—demands at the same time from the objects of it a faith, renouncing all
legal claim, and the acknowledgment of the utter worthlessness of all claims upon man’s
part; but as Israel does not surrender itself thus to the election, but raises claims of its
own, it puts itself out of connection with the divine election, cf. Rom. ix. 30-33. This is
the gist of the argument in Rom. ix.—xi., which rightly states the idea. Thus historically
the ἐκλογή (a term denoting not God’s act, but the historical object of that act) denotes
those who by faith have renounced all merit, and thus haye entered upon the state intended
for them by God’s free love—as contrasted with “ the rest,” who have asserted the claims
of their own righteousness in opposition to God’s electing grace; Rom. xi. 7, ὃ ἐπιξητεῖ
Ἰσραήλ, τοῦτο οὐκ ἐπέτυχεν... ἡ δὲ ἐκλογὴ ἐπέτυχεν" οἱ δὲ λοιποὶ ἐπωρώθησαν, cf.
γον, 11. The ἐκλεκτοί are therefore the personal objects of the election, in so far as
through faith they answer thereto, and not those whom God chose in foreknowledge of
their faith. Hence the warning of St, Peter (2 Pet. i, 10), σπουδάσατε βεβαίαν ὑμῶν τὴν
κλῆσιν καὶ ἐκλογὴν ποιεῖσθαι, and the distinction between κλητοί and ἐκλεκτοί, cf. κατὰ
πρόθεσιν κλητοί, Rom. viii. 28, Election, or ἡ κατ᾽ ἐκλογὴν πρόθεσις, is to be regarded as
embracing all, but, owing to man’s guilt, as only partially realizing itself.

The N. T. ἐκλέγεσθαι, accordingly, will be understood to have as its historical objects
those in whom the divine purpose is realized, Mark xiii. 20, διὰ τοὺς ἐκλεκτοὺς ods ἐξε-
λέξατο; 1 Cor. i. 27, 28, μῶρα, ἀσθενῆ, ἀγενῆ ἐξελέξατο ὁ Oeds,—that is, the divine election
is so arranged that its realization embraces just the given objects. Jas. ii. 5, ὁ θεὸς ἐξε-
λέξατο τοὺς πτωχοὺς TH κύσμῳ πλουσίους ἐν πίστει κιτιλ. ; Eph. i. 4, ἐξελέξατο ἡμᾶς ἐν
Χριστῷ πρὸ καταβολῆς κόσμου, εἶναι ἡμᾶς κιτιλ., cannot be taken to imply a division of
mankind into two classes according to a divine plan before history began ; it simply traces
back the state of grace and Christian piety to the eternal and independent electing-love
ef God. See under ἅγιος.

The construction ἐκλέγεσθαι ἐν tie in some O. T. texts, eg. 1 Sam. xvi. 9, 10, Jer.
xxxiii. 34, and elsewhere, is worthy of notice. See εὐδοκεῖν. Concerning the conception
of election, comp. in particular, Tholuck, Rémerbrief, p. 467 sqq., and Beck, Versuch
tiber Rom. ix.; Hofmann, Schriftbeweis, i. 218 sqq.

Ἔκλεκτός 405 ᾿Ἐκλογή

Ἐ κλεκτός, verbal adj., in the sense of the perfect participle passive = (1.) Chosen out,
separated, e.g. Plat. Legg. xii. 946 D, εἰς τοὺς ἐκλεκτοὺς δικαστὰς εἰσαγέτω, for which he
elsewhere (¢.g. xi. 926 D) has ἐκκρυτός. Then (II.) chosen out, preferable, thus occasionally
in classical Greek; oftener in the LXX., eg. ἄνδρες ἐκλεκτοί, Judg. xx. 16, 34, 1 Sam.
xxiv. 2, xxvi. 2, xiii. 2 =chosen or picked men; 2 Esdr. v. 8, λίθοι ἐκλεκτοί; Song v. 16;
1 Tim. v. 21, ἐκλ. ἄγγελοιξ Lastly, (IIL) chosen, 1 Pet. ii. 4, ὑπὸ ἀνθρώπων μὲν ἀποδε-
δοκιμασμένον [λίθον], παρὰ δὲ θεῷ ἐκλεκτόν, if we may not include this under IL, see
ver. 6. Elsewhere it corresponds with the scriptural use of ἐκλέγεσθαι under III. So
also of an individual specially connected with God, eg. Moses, Ps. cvi. 23; cf. Ps.
lxxxix. 20, of David; generally of one chosen to a special service, 6... of the servant of
Jehovah in Isa. xli. 8, with which may be compared 1 Tim. v. 21, of ἐκλεκτοὶ ἄγγελοι.
Akin to this is Luke xxiii. 35, ὁ Χριστὸς ὁ τοῦ θεοῦ ἐκλεκτός (ἐκλελεγμένος, ἀγαπητός).
And hence of Israel collectively, the chosen people, ὁ ἐκλεκτός μου, Isa. xlii. 1, χῖν. 4;
ef. xiii, 20, τὸ γένος wou τὸ ἐκλεκτόν, λαόν μου ὃν περιεποιησάμην τὰς ἀρετάς μου διηγεῖσ-
θαι, and οἱ ἐκλεκτοί, Isa. lxv. 9, 15, 22; Ps. cv. 6, 43, evi. 5; 1 Chron. xvi. 18 - ὙΠ,
Closely connected with the passages in Isaiah is the view decisively appearing in the N.T,,
viz. that the ἐκλεκτοί are persons who not only are in thesi the objects of the divine elec-
tion, but who are so in fact, ze. those who have entered upon the state of reconciliation
conditioned by their election, and whose bearing towards God answers to God’s bearing
towards them, hence Matt. xxiv. 24, ὥστε πλανῆσαι εἰ δυνατὸν καὶ τοὺς ἐκλεκτούς ; Matt.
xx. 16, xxii. 14, πολλοὶ κλητοί, ὀλίγοι δὲ ἐκλεκτοί; Rev. xvii. 14, κλητοὶ καὶ ἐκλεκτοὶ καὶ
πιστοί; Tit. i. 1, κατὰ πίστιν ἐκλεκτῶν θεοῦ. Thus οἱ ἐκλεκτοὶ, [οἱ] ἐκλεκτοὶ τοῦ θεοῦ
come to denote those in whom God’s saving ρατροβο--- κατ᾽ ἐκλογὴν πρόθεσις---οἵ free
love is realized, and this gives to the texts cited their weight and emphasis. Matt. xxiv. 22,
81; Mark xiii. 20, 22, 27; Luke xviii. 7; Rom. viii. 33; Col. iii. 12; 2 Tim. ii, 10;
1 Pet. i. 1, i 9; 2 John 13. Once it would stand of an individual, Rom. xvi. 13,
“Poddos ὁ ἐκλεκτὸς ἐν Κυρίῳ, if the apostle were not here more probably designating his
own relation to the person named; cf. 1 Sam. xx. 30,

Ἐ κλογή, ἡ, occurs in Plato and in later Greek, and means choice, election, more
rarely in the sense, selection. Plat. Rep. iii. 414 A, ἡ ἐκλογὴ καὶ κατάστασις τῶν ἀρχόν-
tov; Polyb. vi. 10. 9, κατ᾽ ἐκλογήν, according to selection. Notin the LXX.; Psalt. Sal.
vii. 9, τὰ ἔργα ἡμῶν ἐν ἐκλογῇ καὶ ἐξουσίᾳ τῆς ψυχῆς ἡμῶν, τοῦ ποιῆσαι δικαιοσύνην
καὶ ἀδικίαν; Joseph. Bell. Jud. ii. 8, 14, ἐπ᾽ ἀνθρώπων ἐκλογῇ τό τε καλὸν καὶ τὸ κακὸν
πρόκειται. In the N. T. (L.) choice, election; Αοὐβ ἰχ, 15, σκεῦος ἐκλογῆς ἐστίν μοι οὗτος
τοῦ βαστάσαι κ.τ.λ. --- α chosen instrument. Elsewhere it corresponds with the Christian
sense of ἐκλέγεσθαι, and denotes the divine election which distinguishes the divine purpose
of grace; hence ἡ κατ᾽ ἐκλογὴν πρόθεσις, God's purpose according to election, Rom. ix. 11
and Rom. xi. 5, κατ᾽ ἐκλογὴν χάριτος, because the election, which excludes all meritorious
claims, proceeds for this very reason from grace, and refers itself to grace, Rom. xi. 28,

᾿Εκλογή 406 Δύω

κατὰ δὲ τὴν ἐκλογὴν ἀγαπητοί, vid. ἐκλέγεσθαι; 1 Thess. i. 4, εἰδότες, ἀδελφοὶ ἠγαπη-
μένοι ὑπὸ θεοῦ, τὴν ἐκλογὴν ὑμῶν ; 2 Pet. i. 10, βεβαίαν ὑμῶν τὴν κλῆσιν καὶ ἐκλογὴν
ποιεῖσθαι, vid. ἐκλέγεσθαι.----(11.) As ἐκλογή signifies that which is chosen, selection, eg.
Phryn. 1, ἐκλογὴ ῥημάτων καὶ ὀνομάτων ᾿Αττικῶν, so in Rom. xi. 7 it means the chosen,
the entire company of those in whom God's election has been historically realized, ἡ ἐκλογὴ
ἐπέτυχεν, οἱ δὲ λοιποὶ ἐπωρώθησαν. For further on this, see above.

Aova, to bathe, to wash, while vifew, νίπτειν, is =to wash or cleanse ; πλύνειν, on the
contrary, of washing clothes. Cf. John xiii. 10, 6 NeAoupévos οὐκ ἔχει χρείαν ἢ τοὺς πόδας
νίψασθαι, ἀλλ᾽ ἐστὶν καθαρὸς 6dos.—Acts ix. 37, xvi. 33. Almost always of persons;
occasionally, as in 2 Pet. ii. 22, ὗς λουσαμένη, of beasts.

While in classical Greek νέζειν or vimrrew was used of religious washings——ef. Eur.
Iph. 1. 1191, ἁγνοῖς καθαρμοῖς vw νίψαι θέλω; Hom. 7]. vi. 266, χερσὶ δ᾽ ἀνίπτοισιν
Διὶ λείβειν αἴθοπα οἶνον ἅξομαι, cf. Matt. xv. 2; Mark vii. 3; Matt. xv. 20; Mark vii
2, 5,—Aovew is the term used in the LXX., as corresponding with the Hebrew 7m, to denote
the theocratic washings for cleansing from sin; vid. βαπτίζειν. And while βαπτίξειν
was used for the N. T. washing in order to purification from sin, λούειν, λουτρόν, ἀπο-
λούειν serve in some passages to give prominence to the full import of βαπτίζειν, which
had become a term. techn., or (as in Rev. i. 5) to denote cleansing from sin generally;
Heb. x. 22, λελουμένοι τὸ σῶμα ὕδατι καθαρῷ; Rev. i. 5, τῷ λούσαντι ἡμᾶς ἀπὸ τῶν
ἁμαρτιῶν ἡμῶν ἐν τῷ αἵματι αὐτοῦ. The word seems occasionally to have been used in
profane Greek to denote religious cleansings, Plut. Probl. Rom. 264 1), λούσασθαι πρὸ τῆς
θυσίας ; Soph. Ant. 1186, τὸν μὲν λούσαντες ἁγνὸν λουτρόν.

ΜΛουτρόν, τό, bath, Answering to the biblical use of λούειν, it denotes baptism,
Eph. v. 26, ἵνα αὐτὴν ἁγιάσῃ καθαρίσας τῷ λούτρῳ τοῦ ὕδατος ἐν ῥήματι (vid. ῥῆμα) ;
Tit. iii, 5, ἔσωσεν ἡμᾶς διὰ λουτροῦ waduyyeveclas,—where we must bear in mind the
close connection between cleansing from sin and regeneration, cf. John iii. 8; 2 Cor.
v.17; Rom. vi. 4.—Ecclus. xxxi. 30, βαπτιζόμενος ἀπὸ νεκροῦ καὶ πάλιν ἁπτόμενος
αὐτοῦ, τί ὠφέλησε TH λουτρῷ αὐτοῦ.--- Τῇ classical Greek, λουτρά, in like manner, denote
propitiatory offerings and offerings for purification, vid. Soph. £7. Ixxxiv. 434.—LXX.=
nm¥M, Song iv. 2, vi. 5.

᾿Απολούω, to wash away, seldom in the LXX., eg. Job ix. 30, ἐὰν γὰρ ἀπολούσω-
par χιόνι Kal ἀποκαθάρωμαι χερσὶ καθαραῖς. In the N. T. it gives prominence to the
cleansing from sin connected with baptism, Acts xxii. 16, βάπτισαι καὶ ἀπόλουσαι τὰς
ἁμαρτίας cov; and in 1 Cor. vi. 11, a confounding of the outward form with the inward
cleansing is guarded against by the use of ἀπελούσασθε instead of é8arricOnte. The
middle, as with βαπτίξεσθαι, is= to have oneself washed, or, as also in Job viii. 30, to wash
oneself. See βαπτίζειν.

A ὕω, to loose, as opposed to δέειν, to bind.—(I.) To loosen, (a.) of things, to loosen or

“Δύω 407 Δύω

untie, eg. τὸν ἱμάντα, Mark i. 7; Luke iii. 16; σφραγίδα, Rev. v. 2, τὸν δέσμον τῆς
γλώσσης, Mark vii. 35, cf. Luke xiii. 16. Also of the loosing or unyoking of beasts,
comp. Matt. xxi. 2; (.) of persons, to release, to set one free, 6... ἐκ δουλείας, ἐκ δεσμῶν,
etc.; Luke xiii. 16; Acts xxii. 30; Rev. xx. 3, 7. Also without addition, λύειν τινα, to
liberate any one, to free him from punishment, see below.—(II.) to loosen—to loose, to undo,
to remove, to set aside, to destroy, to break, etc., Matt. v. 19, μίαν τῶν ἐντολῶν τούτων ;
John vii. 23, τὸν νόμον ; x. 35, τὴν γραφήν ; ii. 19, τὸν ναόν; 1 John iii. 8, τὰ ἔργα
τοῦ διαβόλου; Eph. ii. 14, τὸ μεσότοιχον τοῦ φραγμοῦ, etc. The meaning of the term in
Matt. xvi. 19 is much contested, δώσω σοὶ τὰς κλεῖδας τῆς βασιλείας τῶν οὐρανῶν, καὶ
ὃ ἂν δήσῃς ἐπὶ τῆς γῆς ἔσται δεδεμένον ἐν τοῖς οὐρανοῖς, καὶ ὃ ἐὰν λύσῃς ἐπὶ τῆς γῆς
ἔσται λελυμένον ἐν τοῖς οὐρανοῖς ; xviii 18, ὅσα ἂν δήσητε ἐπὶ τῆς γῆς ἔσται δεδεμένα
ἐν οὐρανῷ, καὶ ὅσα ἐὰν λύσητε ἐπὶ τῆς γῆς ἔσται λελυμένα ἐν οὐρανῷ. From the time of
Lightfoot, Schéttgen, Wetstein, this has been taken as analogous to the Rabbinical words "D8
and YAH, to bind and loosen =to forbid and allow (cf. Dan. ix. 6, 8, very often in speaking
of the difference between the schools of Hillel and Shammai), and then the word is
understood of “the moral, legislative power” given to the disciples. The objection cer-
tainly cannot justly be raised that this mode of expression has never been adopted in
biblical Greek, because the N. T. Greek very often deviates from O. T. Greek, and adopts
the language of Jewish theology. Our judgment as to the allowableness of this explana-
tion must depend upon internal grounds. In the face of such expressions as Matt. v. 19,
xxiii, 3, 4, such an interpretation seems more than hazardous; the quantitative ὅσα
(xviii. 18) especially would militate against the spirit of N. T. life, thought, and phraseo-
logy ; and it is evident from the context that in Matt. v. 19 a judicial and not a “ legis-
lative” authority is referred to, while in the first-named passage (Matt. xvi. 19) “the
keys of the kingdom of heaven” simply imply the same thing, cf. Rev. iii. 7. The
explanation also given by the Greek commentators (Theophylact, Euthymius) of the
remitting or retaining of sins, presents no difficulty as far as λύειν is concerned, though,
as to δέειν --- κρατεῖν with the object “sins,” it cannot perhaps be established. <Avew
ἁμαρτήματα means not only to make atonement or compensation for sins, as in Soph. Phil.
1224, λύσων ὅσ᾽ ἐξήμαρτον, but oftener still to forgive, to pardon. Eur. Or. 596, 597, ἢ
οὐκ ἀξιόχρεως ὁ θεὸς avadépovts μοι μίασμα λῦσαι; Plut. Mor. 195, τὰ μὲν οὖν ἡμαρτη-
μένα λελύσθω τοῖς ἠνδρωγαθημένοις ; ibid. 214, ἐβούλοντο τὴν ἀτιμίαν λῦσαι καὶ τοὺς
νόμους τηρεῖν ; 404, περὶ τῆς ἁμαρτίας ἠρώτα τὸν θεὸν, εἴ τις εἴη παράκλησις καὶ λύσις
(cf. Kypke, Obs. Ser.); Philo, Vit. Mos. 669, λύσις ἁμαρτημάτων ; Isa. xl. 2, λέλυται
αὐτῆς ἡ ἁμαρτία; Ecclus. xxviii. 2, αἱ ἁμαρτίαι cov λυθήσονται. We must explain
δέειν as the appropriate antithesis of λύειν. See also Job xiv. 17, Daum) ‘yve aya onn
‘iy->y.—The simpler plan would perhaps be to take 8 and ὅσα as collective designations
of persons, for which, indeed, according to the rule, the neuter singular is used, yet also
the plural, eg. 1 Cor. i. 27, 28. Avew τινά would then be=to release any one from
punishment, as in Plat. Legg. i. 637 B, cf. Luke vi. 87, ἀπολύετε καὶ ἀπολυθήσεσθε, and

Δύω 408 Δυτρόω

δέειν = to bind, to put wnder a ban, οἵ, Tobit iii. 17, viii. 3. But ὅσα would not sound
acceptably to Greek ears if used in this sense.

Adrpov, τό, the means of loosing; almost always for the price paid for the libera-
tion of those in bondage (usually in the plural), just as λύειν sometimes means to release
From bondage, to free, especially by a price paid (Xen., Thuc., Plato). So in the LXX.=
nds, Lev. xxv. 51, of the price paid for the release of one who had become a slave, see
ver. 24; Num. iii. 46-51; Lev. xix. 20; Num. xviii. 15. As to the N. T. passages,— Matt.
xx. 28, ὁ vids τοῦ ἀνθρώπου... ἦλθεν... δοῦναι τὴν ψυχὴν αὐτοῦ λύτρον ἀντὶ πολλῶν,
Mark x. 45,—the fundamental idea in the word is the same as that more fully expressed
in Num. xxxv. 31, οὐ λήψεσθε λύτρα περὶ ψυχῆς παρὰ τοῦ φονεύσαντος τοῦ ἐνόχου ὄντος
ἀναιρεθῆναι" θανάτῳ γὰρ θανατωθήσεται. We must also remember that λύτρον in classical
Greek denotes the means of expiation with reference to their intended result, eg. in Aesch.
Choeph. 48, λύτρον αἵματος (akin to λύειν), of acts of expiation, eg. φόνον φόνῳ λύειν,
Soph. 0. 1. 100; Eurip. Or. 510; Aesch. Choeph. 803 (791), ἄγετε, τῶν πάλαι πεπραγ-
μένων λύσασθ᾽ αἷμα προσφάτοις δίκαις, “atone for past acts of bloodguiltiness with new
punishments.” So of religious or ritualistic expiations, Plat. Rep. ii. 364 E, λύσεις τε καὶ
καθαρμοὶ ἀδικημάτων ; Soph. El. 447, λυτήρια τοῦ φόνου, the means of expiation. Even
according to classical usage, therefore, it is by no means strange that the death of our Lord,
elsewhere designated a sacrifice, should be called λύτρον, ransom, and the choice of the
singular instead of the plural (which is also used in the LXX.) is explained by this refer-
ence, the ψυχὴν ἀντὶ πολλῶν = ψυχὴν ἀντὶ ψυχῆς, denoting the same expiatory death,
Comparisons elsewhere used also lead us to take λύτρον here as = expiation. In Num
xxxv. 31, Ex. xxi. 30, λύτρον is = 83 (see ἱλάσκομαι). In Ps. xlix. 8 this word in an
analogous connection is = ἐξίλασμα, and λυτροῦν is the result of expiation, ἀδελφὸς οὐ
λυτροῦται' λυτρώσεται ἄνθρωπος; ov δώσει τῷ θεῷ ἐξίλασμα ἑαυτοῦ Kal τὴν τιμὴν τῆς
λυτρώσεως τῆς ψυχῆς αὐτοῦ. Cf. Isa. xiii. 3 = ἄλλαγμα, with Matt. xvi. 26, Mark
viii. 37, ἀντάλλαγμα τῆς ψυχῆς. The ransom price is an expiation or (Num. xxxv. 31)
an equivalent for the punishment due, and therefore frees from the consequences of guilt.
Accordingly, and in keeping with linguistic usage, the expression ἀντὲ πολλῶν is to be
taken in combination with λύτρον, not with δοῦναι. Cf. the passages cited by Bret-
schneider, 3 Mace. vi. 29, ἀντέψυχον λάβε τὴν ἐμὴν ψυχήν; xvii. 22, ἀντίψυχον τῆς
τοῦ ἔθνους ἁμαρτίας ; Act. Thom. 47, λύτρον αἰωνίων παραπτωμάτων.

Avtp 6a, literally, to bring forward a ransom, the active being used not of him who
gives, but of him who receives it ; hence = to release on receipt of a ransom, cf. Plat. Z'heact.
165 E, οὗ σε χειρωσάμενος... ἐλύτρου χρημάτων ὅσων σοί τε κἀκείνῳ ἐδόκει ; Diod.
xix. 78, τῶν στρατιωτῶν ods μὲν ἐλύτρωσεν. In the middle, to release by payment of a
ransom, toredeem. Passive, to be redeemed, ransomed. So in biblical Greek, where ἀπολυτρόω
only occurs once in the active = to redeem, to ransom, Ex. xxi. 8, while elsewhere this
verb is also = λυτρόω, to receive a ransom. We find the latter only in the middle = to

Avtpéw 409 ᾿Αντίλυτρον

ransom, to redeem, and in the passive, to be ransomed or redeemed. In the LXX. generally
=p, eg. Ps. xlix. 8, xxxi. 6, lxxi. 23; Ex. xiii. 15; Lev. xix. 20, xxvii. 29, etc. So
also in the N. T. the middle, Luke xxiv. 21, Tit. ii. 14; the passive, 1 Pet. 1. 18.—As
to the meaning of the word, it denotes that aspect of the Saviour’s work wherein He
appears as the Redeemer of mankind from bondage. This bondage, which is still regarded
quite generally as oppression in Luke xxiv. 21,- --ἡμεῖς δὲ ἠλπίξομεν ὅτι αὐτός ἐστιν
ὁ μέλλων λυτροῦσθαι τὸν ᾿Ισραήλ, for the deficient understanding of Christ's death on
the part of the Emmaus disciples is explained by the O. T. expressions, 0°73¥ 3) 778,
my-an, D’yyy 4120,—is in the two other texts (Tit. ii 15; 1 Pet. 1. 18) clearly the guilt
and thraldom of the sinner in God's sight (vid. λύτρον) ; and hence λύτρωσις, ἀπολύτρω-
σις. Redemption as the result of expiation, this is the prominent thought in the N. T.
view of salvation, and this was foreshadowed in the connection between the sins of Israel
and their oppression, so often mentioned in the O. T., ef. Isa. xl. 1, 2. That this thought
was akin to the O. T. view is evident from the passage above cited under λύτρον, Ps.
xlix. 8, and also from Ps. exxx. 8, καὶ αὐτὸς λυτρώσεται τὸν ᾿Ισραὴν ἐκ πασῶν τῶν
ἀνομιῶν αὐτοῦ. Cf. Eph. i. 7, ἐν ᾧ ἔχομεν τὴν ἀπολύτρωσιν διὰ τοῦ αἵματος αὐτοῦ, τὴν
ἄφεσιν τῶν παραπτωμάτων.---Ἰ Pet. i. 18, ἐλυτρώθητε ἐκ τῆς ματαίας ὑμῶν ἀναστροφῆς
... τιμίῳ αἵματι. Cf. Isa. lii. 8, δωρεὰν ἐπράθητε, καὶ οὐ μετὰ ἀργυρίου χυτρωθήσεσθε ;
Tit. ii, 14, ἵνα λυτρώσηται ἡμᾶς ἀπὸ πάσης ἀνομίας καὶ καθαρίσῃ ἑαυτῷ λαὸν
περιούσιον.

Αύτρωσις, ἡ, if we are to take the active of Avtpéw as furnishing the true mean-
ing, must literally denote not redemption or ransom, but the act of freeing or releasing,
deliverance. It occurs only occasionally in profane Greek, Plut. Arat. 11, λύτρωσις
ai otov =ransom. In biblical Greek = redemption, deliverance, not with reference to
the person delivering, but to the person delivered, and therefore in a passive sense, like
most substantives in -ovs, Latin -io—LXX.="01B, Ps. οχχχ, 7, cxi. 9.—Lev. xxv. 48.
In the N. T. Luke i. 68, ἐποίησεν λύτρωσιν TH λαῷ αὐτοῦ, cf. ver. 71; ii. 38, προσδε-
χόμενοι λύτρωσιν ἱἹΙερουσαλήμ. In Heb. ix. 12, of redemption from guilt and punishment
of sin brought about by expiation, διὰ τοῦ ἰδίου αἵματος εἰσῆλθεν ἐφάπαξ cis τὰ ἅγια,
αἰωνίαν λύτρωσιν εὑράμενος.

Avtpory%s, 6, only in biblical and ecclesiastical Greek, redeemer, liberator. LXX.
= dy, Ps. xix. 15, Ixxviii. 35, which in Isaiah (where it more frequently occurs in a
soteriological sense) is = 6 ῥυόμενος, ῥυσάμενος, vid. Isa. xlix. 7, lix. 20, xlvii. 4, and often.
In the N. T. only in Acts vii. 35, of Moses, τοῦτον ὁ θεὸς καὶ ἄρχοντα καὶ λυτρωτὴν
ἀπέσταλκεν.

᾿Αντίέλυτρον, τό, only in the N. T., and, indeed, only in 1 Tim. ii. 6, ὁ δοὺς éav-

τὸν ἀντίλυτρον ὑπὲρ πάντων = ransom; the λύτρον ἀντὶ πολλῶν of Matt. xx. 28, Mark

x. 45, is here called ἀντέλυτρον, in order to lay stress upon the fact of Christ's coming

and suffering in the stead of all, and for their advantage (ὑπέρ). As in Matt. xx. 28,
3F

᾿Αντίλυτρον 410 Μανθάνω

Mark x. 45, a reference at least to expiation, whereby the expression is there determined,
is undeniable; so here also (cf. 1 Pet. i. 18, 19), because the διδόναι ἑαυτόν can denote
nothing less than self-surrender to death; cf. Tit. ii, 14, ὃς ἔδωκεν ἑαυτὸν ὑπὲρ ἡμῶν,
ἵνα λυτρώσηται ἡμᾶς ; Gal. 1. 4.

᾿Απολύτρωσις, ἡ, literally, releasing for a ransom, but in Plut. Pomp. 24 --
ransoming, cf. ἀπολυτρόω = to ransom, Ex. xxi. 8—Rarely in profane Greek; elsewhere
only in N. T. and patristic Greek, and, indeed, only = liberation, redemption, cf. λύτρωσις.---
(1) Deliverance from suffering, from persecution, etc., Heb. xi. 35, οὐ προσδεξάμενοι τὴν ἀπο-
λύτρωσιν, ἵνα κρείττονος ἀναστάσεως τύχωσιν.----(11.) Redemption as the result of expiation,
deliverance from the guilt and punishment of sin; Eph. i. 7, ἐν ᾧ ἔχομεν τὴν ἀπολύτρωσιν
διὰ τοῦ αἵματος αὐτοῦ, τὴν ἄφεσιν τῶν παραπτωμάτων ; Col. i. 14; Rom, iii, 24, διὰ τῆς
ἀπολυτρώσεως τῆς ἐν Χριστῷ ᾿Ιησοῦ, ὃν προέθετο ὁ θεὸς ἱλαστήριον; Heb. ix. 15, θανά-
του γινομένου εἰς ἀπολύτρωσιν τῶν... παραβάσεων; 1 Cor. i. 80, δικαιοσύνη τε καὶ
ἁγιασμὸς καὶ ἀπολύτρωσις.----(111.) Redemption, as a deliverance still future, ἐλευθερία τῆς
δόξης τῶν υἱῶν τοῦ θεοῦ, Rom. viii. 21, denoting the final and decisive revelation of salva-
tion; Luke xxi. 28, ἐγγίζει ἡ ἀ. ὑμῶν; Eph. i 14, ἀῤῥαβὼν.... εἰς ἀπολύτρωσιν τῆς
περιποιήσεως K.T.r.; iv. 80, ἐν ᾧ ἐσφραγίσθητε εἰς ἡμέραν ἀπολυτρώσεως.---οτη, viii, 23,
υἱοθεσίαν ἀπεκδεχόμενοι, τὴν ἀπολύτρωσιν τοῦ σώματος ἡμῶν.

Μ

Μανθάνω, μαθήσομαι, ἔμαθον ; probably akin to μάομαι, to endeavour, to desire, to
seck, = to learn, to experience, to bring into experience; Acts xxiii. 27, μαθὼν ὅτι “Pwpaios
ἐστιν; Gal. iii. 2, τοῦτο μόνον θέλω μαθεῖν ad’ ὑμῶν, ἐξ ἔργων νόμου τὸ πνεῦμα ἐλάβετε
ἢ ἐξ ἀκοῆς πίστεως ; cf. Joseph. Antt. v. 8.11, μαθεῖν τὴν αἰτίαν τῆς ἰσχύος. The aorist is
=to have learnt anything, to understand it, Phil. iv. 11, ἐγὼ γὰρ ἔμαθον ἐν οἷς εἰμὴ
αὐτάρκης εἶναι. Answering to διδάσκειν (1 Tim. ii. 11, 12), which denotes instruction
concerning the facts and plan of salvation, μανθάνειν denotes a bearing corresponding
thereto, and is therefore = to cause oneself to know, therefore a moral bearing, and the
presupposition of this in the sphere of the religious life. Cf. John vi. 45, ἔσονται πάντες
διδακτοὶ τοῦ θεοῦ. πᾶς ὁ ἀκούσας παρὰ τοῦ πατρὸς Kal μαθὼν ἔρχεται πρὸς μέ; Phil.
iv. 9, ἃ καὶ ἐμάθετε.... ταῦτα πράσσετε. In Col. i. 7, μανθάνειν answers to ἐπιγινώσκειν
τὴν χάριν τοῦ θεοῦ ἐν ἀληθείᾳ, ver. 6; 2 Tim. iii. 7, πάντοτε μανθάνοντα καὶ μηδέποτε
εἰς ἐπίγνωσιν ἀληθείας ἐλθεῖν δυνάμενα ; cf. ver. 6, see ἐπυγινώσκειν, Matt. ix. 18, xi. 29 ;
Rom. xvi. 17; 1 Cor. xiv. 31. It once occurs with a personal object, Eph. iv. 20, οὐχ
οὕτως ἐμάθετε τὸν Χριστὸν, εἴ ye αὐτὸν ἠκούσατε καὶ ἐν αὐτῷ ἐδιδάχθητε καθώς ἐστιν
ἀλήθεια ἐν τῷ ᾿Ιησοῦ. This cannot be compared with μανθάνειν τινα, to perceive or
notice any one, in classical Greek, at the most Eurip, Bacch, 1345, dy’ ἐμαθεθ᾽ ὑμᾶς, too
late ye have known yourselves, i.e. perceived what manner of persons ye are, what ye have

~~ *< Fite ee ee ee aa eS λ..“

Ὁ ΣΝ

EO OOOO COC LU

Μανθάνω 411 ἹΜαθητής

done. In Eph. iv. 20, as the following εἴ γε αὐτὸν ἠκούσατε shows, Christ is the object
of μανθάνειν, rather as He is the object-matter, the sum and substance of the gospel,
than as He is a Person; hence τὸν Χριστόν is used, whereas we have ἐν τῷ ᾿Ιησοῦ
immediately afterwards; Χριστός is the descriptive name for the Person Jesus. — The
word also occurs in Matt. xxiv. 32; Mark xiii. 28; 1 Cor. iv. 6, xiv. 35; 1 Tim. ii. 11,
v. 4,13; 2 Tim. iii 14; Tit. iii 14; Heb. v.8; Rev. xiv.3; John vii.15, LXX.= 1).

Ma0nr%s, 6, @ learner, pupil, over against διδάσκαλος, εὑρέτης ; often in Xen., Plato,
and others, = μανθάνων, Xen. Mem. i. 2.17; Matt. x. 24, οὐκ ἔστιν μαθητὴς ὑπὲρ τὸν
διδάσκαλον; ver. 25, ἀρκετὸν τῷ μαθητῇ ἵνα γένηται ὡς ὁ διδάσκαλος αὐτοῦ ; Luke
vi. 40. In the Ν. Τ΄ only in the Gospels and Acts—(L.) οὗ μαθηταὶ ᾿Ιωάννου, Mark
ii. 18; Luke v. 33, vii. 18; Matt. xi 2; John iii, 25. καὶ of τῶν Φαρισαίων, Mark
ii, 18; John ix. 28, od μαθητὴς εἶ ἐκείνου, ἡμεῖς δὲ τοῦ Mwicéws ἐσμὲν μαθηταί, It is
clear that μαθητής means more than a mere pupil or learner; it signifies an adherent who
keeps the instruction given to him, and makes it his rule of conduct. Cf. Plat. Apol.
33 A, ods of διαβάλλοντες ἐμέ φασιν ἐμοὺς μαθητὰς εἶναι. ἐγὼ δὲ διδάσκαλος μὲν οὐδενὸς
πώποτ᾽ ἐγενόμην. εἰ δέ τις ἐμοῦ λέγοντος καὶ τὰ ἐμαυτοῦ πράττοντος ἐπιθυμεῖ ἀκούειν
ἐνν οὐδενὶ πώποτε ἐφθόνησα; Xen. Mem. i. 6. 8, οἱ διδάσκαλοι τοὺς μαθητὰς μιμητὰς
ἑαυτῶν ἀποδεικνύουσιν. In this sense it is used especially (11.) of the disciples of Jesus,
ὁ ᾿Ιησοῦς καὶ of pal. αὐτοῦ, Matt. ix. 19; cf. John viii. 31, ἔλεγεν οὖν ὁ ᾿Ιησοῦς πρὸς
τοὺς πεπιστευκότας αὐτῷ ᾿Ιουδαίους" ἐὰν ὑμεῖς μείνητε ἐν τῷ λόγῳ τῷ ἐμῷ, ἀληθῶς
μαθηταί μου ἐστέ; Luke xiv. 206, 27,33; ver. 27, ὅστις οὐ βαστάζει τὸν σταυρὸν ἑαυτοῦ
καὶ ἔρχεται ὀπίσω μου, οὐ δύναται εἶναί μου μαθητής ; John xv. 8, ἵνα καρπὸν πολὺν
φέρητε καὶ γενήσεσθε ἐμοὶ μαθηταί; cf. John ix. 27, Matt. v. 1 with iv. 22. Thus
(a.) of the twelve apostles, of δώδεκα μ., Matt. χὶ, 1, or of évdexa μ., Matt. xxviii. 16, who
are usually called of μαθ᾽ αὐτοῦ, as in Matt. v. 1, viii. 23, 25, ix. 10, etc, also simply
οἱ μαθηταί, Matt. xiv. 19; Mark ix. 14, etc. Also with the dative, vid. Kriiger, xlviii.
12.1; οἱ σοὶ μαθηταί, Mark ii, 18; John xv. 8. Then (0) of all followers of Jesus,
Matt. viii. 21; Luke vi. 13, προσεφώνησεν τοὺς μαθητὰς αὐτοῦ καὶ ἐκλεξάμενος ἀπ᾽
αὐτῶν δώδεκα, ods καὶ ἀποστόλους ὠνόμασεν ; vi. 17, ὄχλος μαθητῶν αὐτοῦ; vii. 11,
συνεπορεύοντο αὐτῷ οἱ μαθηταὶ αὐτοῦ ἱκανοὶ καὶ ὄχλος Todds; John vi. 60, 66; Luke
x. (i. 17) 23. Hence it came to be (¢.) the name given to those who believe on Christ
(John viii. 31, see above), simply as μαθηταί. Comp. the Aristotelian saying, δεῖ
πιστεύειν τὸν μανθάνοντα; Matt. x. 42, ds ἐὰν ποτίσῃ ἕνα τῶν μικρῶν τούτων... εἰς
ὄνομα μαθητοῦ ; cf. xviii. 6, ἕνα τῶν μικρῶν τούτων τῶν πιστευόντων εἰς ἐμέ. So, besides
this place, always in the Acts; cf. Acts xix. 9, ὡς δέ τινες ἐσκληρύνοντο καὶ ἠπείθουν
κακολογοῦντες THY ὁδὸν ἐνώπιον τοῦ πλήθους, ἀποστὰς ἀπ᾽ αὐτῶν ἀφώρισεν τοὺς μαθητάς ;
Acts vi. 2, τὸ πλῆθος τῶν μαθητῶν, with iv. 32, τὸ πλῆθος τῶν πιστευσάντων ; Acts
i. 15, vi. 1, 2, 7, ix. 10, 19, 25, 26, 38, xi. 29, xiii, 52, xiv. 20, 22, 28, xv. 10, xvi. 1,
¥vill, 23, 27, xix. 1, 9, 30, xx. 1, 7, 30, xxi 4, 16; ix. 1, of μ. τοῦ κυρίου; xi. 26,

Μαθητής 412 Μάρτυς

χρηματίσαι τε πρῶτον ἐν ᾿Αντιοχείᾳ τοὺς μαθητὰς Χριστιανούς. Most remarkable is the
application of the name μαθηταί (Acts xix. 1) to John’s disciples at Ephesus, evidently
on account of the relation of John the Baptist to the Messiah; these disciples were
utterly ignorant that the Messiah was Jesus, cf. ver. 4, and hence it is evident that
μαθηταί denoted just the followers of the Christ, the Messiah—a significant fact bearing
upon the connection between O. Τὶ and N. T. believers.

Μαθήτρια, ἡ, with μαθητρίς occurring only in later Greek (Diod. Sic, Diog.
Laert., Philo), a female pupil or disciple; in the N. T. sense of μαθητής, Acts ix. 36.

Μαθητεύω, in Plutarch and others after him, answering to the formation of the
word = to be a pupil, eg. Plut. Mor. 837 C, ἐμαθήτευσε δ᾽ αὐτῷ καὶ Θεοπόμποςς. So Matt.
xxvii. 57, ἐμαθήτευσεν τῷ ᾿Ιησοῦ, of Joseph of Arimathea. In patristic Greek the medial
passive still occurs, μαθητεύεσθαί τινι, to be instructed by, to be any one’s pupil, eg. ὁ
ἅγιος ἹΙερόθεος τῷ ἁγίῳ Παύλῳ ἐμαθητεύθη, Basil. M.; Ignat. ad Eph. 10, ὑμῖν μαθη-
τευθῆναι, to be instructed by you, or to learn of you. And thus I would explain Matt.
xiii. 52, πᾶς γραμματεὺς μαθητευθεὶς τῇ βασιλείᾳ τῶν οὐρανῶν, who is a disciple of the
kingdom of heaven, for the various readings ἐν τῇ Bac. or eis τὴν Bac. show that the usual
explanation is a misunderstanding of the expression. In the other N. T. texts where it
occurs the verb is transitive = to instruct any one, to teach, to make any one a disciple,
in the N. T. sense of μαθητής ; cf. Matt. x. 42, the only place except in the Acts where
m. occurs in this sense, and by the same evangelist who in Matt. xxviii. 19 writes
μαθητεύσατε πάντα τὰ ἔθνη... μαθητεύειν being divided, according to vv. 19, 20, into
the two elements βαπτίζειν and διδάσκειν. So also Acts xiv. 21, εὐαγγελεζόμενοί τε
τὴν πόλιν ἐκείνην καὶ μαθητεύσαντες ixavovs.— This transitive meaning is sometimes
found in other verbs in -εύω, e.g. 1 Kings i. 48, ὁ βασιλεὺς Aavid ἐβασίλευσε τὸν Σαλωμών,
1 Sam. viii. 22; Isa. vii. 6; 1 Mace. viii. 13; ef. Winer, ὃ 38. 1.

Μάρτυς, vpos, 6, dative plural μάρτυσι, is derived by Curtius (as before, 296) and
Schenkl (Griech.-deutsch. Schulworterb.) from the Sanskrit root smri, smarami, to remember ;
smrtis, remembrance ; Latin, memor ; Old High German, mari, a report or tale ; literally,
one who remembers. In the Zend language mar signifies to recollect, to know, to mention ;
mareti, doctrine, Gothic, merjan, κηρύσσειν. It is= witness, i.e. one who has information
or knowledge or joint knowledge of anything, and hence one who can give information, or
bring to light or confirm anything, Matt. xxvi. 65, τέ ἔτε χρείαν ἔχομεν μαρτύρων ; ἴδε
viv ἠκοίσατε τὴν βλασφημίαν; Mark xiv. 63; Plat. Polit. 340 A, ri δεῖται μάρτυρος ;
αὐτὸς yap ὁ Θρασύμαχος ὁμολογεῖ; Matt. xviii. 16, ἵνα ἐπὶ στόματος δύο μαρτίρων ἢ
τριῶν σταθῇ πᾶν ῥῆμα. So 2 Cor. xiii. 1; 1 Tim. v. 19; Heb. x. 28; Acts vii. ὅ8. It
usually denotes simply that the witness confirms something, though in many cases it also
implies that he avers something, and supports his statement on the strength of his own
authority. Thus in Acts vi. 13, ἔστησαν μάρτυρας λέγοντας" Ὃ ἄνθρωπος οὗτος οὐ

=

Μάρτυς 418 Μάρτυς

παύεται ρήματα λαλῶν κιτιλ. In the sense simply of confirmation it occurs 2 Cor. i. 23,
μάρτυρα τὸν θεὸν ἐπικαλοῦμαι; cf. Mal. iii, δ. Again, simply of the knowledge or
cognizance which the witness possesses, Rom. i. 9, μάρτυς γάρ μου ἐστὶν ὁ Oeds; Phil. i. 8;
1 Thess. ii. 5, θεὸς μάρτυς ; ver. 10, ὑμεῖς μάρτυρες καὶ ὁ θεός, ὡς ὁσίως... ἐγενήθημεν. ---
1 Tim, vi. 12; 2 Tim. ii. 2.—In Heb. xii. 1, τοσοῦτον ἔχοντες περικείμενον ἡμῖν νέφος
μαρτύρων, they are described as witnesses who have an experimental knowledge of that
which is required of us, viz. faith, x. 35-37, xi. 6 sqq., xii. 2. We cannot (as some
have tried to do) bring the active or at least intransitive μάρτυς into connection with
the passive μαρτυρεῖσθαι, xi. 2, 4, 5, 39, as if it referred to the witness meted out to
them or given by them. This passive μαρτυρεῖσθαι cannot determine the meaning of
the word; at best, it can only be regarded as expressing a confirmation of the μάρτυρες
in their capacity as witnesses. Their significance for us as witnesses is to be deduced
not from ver. 39, but from ver. 40. Peculiar to the N. T. is (L) the designation of those
who announce the facts of the gospel and tell its tidings, as μάρτυρες, eg. Acts i. 8, ἔσεσθέ
μοι μάρτυρες ἔν τε ἱΙερουσαλὴμ καὶ ἕως ἐσχάτου τῆς γῆς ; Rev. xi. 3, τοῖς δυσὶν μάρτυσίν
μου; derivatives from μι. are used according to the analogy of this meaning. Cf. especially
διαμαρτύρομαι, ἐπιμαρτυρεῖν;; 1 Cor. xv. 15, Ψψευδομάρτυρες τοῦ θεοῦ. This rests upon
the significance which the apostles, as preachers of the gospel, claim for their prerogative
as witnesses to Jesus; Acts xiii. 31, οἵτινες (sc. συναναβάντες αὐτῷ) viv εἰσὶν μάρτυρες
αὐτοῦ πρὸς τὸν λαόν; Acts ii. 32, τοῦτον τὸν ᾿Ιησοῦν ἀνέστησεν ὁ θεός, οὗ πάντες ἡμεῖς
ἐσμὲν μάρτυρες ; iii, 15, x. 39, ἡμεῖς μάρτυρες πάντων ὧν ἐποίησεν K.7.r.; vv. 40, 41,
τοῦτον ὁ θεὸς ἤγειρεν... καὶ ἔδωκεν αὐτὸν ἐμφανῆ γενέσθαι: οὐ παντὶ τῷ λαῷ, ἀλλὰ
μάρτυσιν τοῖς προκεχειροτονημένοις ὑπὸ τοῦ θεοῦ; 1 Pet. v. 1, παρακαλῶ ὁ συμπρεσβύ-
τερος καὶ μάρτυς τῶν τοῦ Χριστοῦ παθημάτων. Hence Acts i, 22, μάρτυρα τῆς
ἀναστάσεως σὺν ἡμῖν γενέσθαι ἕνα τούτων; xxii. 15, ἔσῃ μάρτυς αὐτῷ πρὸς πάντας
ἀνθρώπους ὧν ἑώρακας καὶ ἤκουσας; xxvi. 16, They declare the truth concerning Christ,
and ratify it by their own experience, Acts v. 32 (cf. ver. 31 and John xv. 26, 27). ---
(110 μάρτυς is used as a designation of those who have suffered death in consequence of
confessing Christ, Acts xxii. 20, τὸ αἷμα Στεφάνου τοῦ μάρτυρός cov; Rey. ii.13,’Avtlras
ὁ μάρτυς μου ὁ πιστὸς ἀπεκτάνθη ; xvii. 6, ἐκ τοῦ αἵματος τῶν ἁγίων Kal ἐκ τοῦ αἵματος
τῶν μαρτύρων ᾿Ιησοῦ. This, however, must not be understood (as in ecclesiastical Greek)
to denote that their witness consisted in their suffering death,—cf. Constit. Apost. v. 9.923,
ὁ ἐν μαρτυρίῳ ἐξελθὼν ἀψευδῶς ὑπὲρ τῆς ἀληθείας, οὗτος ἀληθινὸς μάρτυς ἀξιόπιστος ἐν
οἷς συνηγωνίσατο τῷ λόγῳ τῆς εὐσεβείας διὰ τοῦ οἰκείου αἵματος, ----ἰῦ refers rather to the
witnessing of Jesus, which was the cause of their death; cf.in xvii. 6 the distinction between
ἅγιοι and μάρτυρες ; xx, 4, al ψυχαὶ τῶν πεπελεκισμένων διὰ τὴν μαρτυρίαν ᾽Ιησοῦ. ----
(IIL) Rev. i. 5, Jesus Christ is called ὁ μάρτυς ὁ πιστός; iii, 14, ὁ μάρτυς ὁ πιστὸς καὶ
ἀληθινός, which, according to xxii. 20, λέγει ὁ μαρτυρῶν ταῦτα, must mean, He who
gives the information contained in the Apocalypse concerning ἃ δεῖ γενεσθαι ἐν τάχει, i. 1;
ef, the words at the outset, ἀποκάλυψις ᾿Ιησοῦ Χριστοῦ ἣν ἔδωκεν αὐτῷ ὁ Geos.

Μαρτύριον 414 Μαρτυρία

Μαρτύριον, τό, witness; ordinarily, the declaration which confirms or makes known
anything, as in 2 Cor. i. 12, τὸ μαρτύριον τῆς συνειδήσεως ἡμῶν. Hence of things which
testify to anything, eg. Plat. Legg. xii. 943 C, τὸν στέφανον ἀναθεῖναι μαρτύριον εἰς κρίσιν.
Thus Jas, v. 8, ὁ ἰὸς αὐτῶν (τοῦ χρυσοῦ Kal τοῦ ἀργύρου) eis μαρτύριον ὑμῖν κεῖται----
that is, in proof of the following accusation, ἐθησαυρίζεσθε ἐν ἐσχάταις ἡμέραις. Cf. Ruth
iv. 7. Also in classical Greek with the sig. proof.— When N. T. preaching is called τὸ
μαρτύριον τοῦ Χριστοῦ, the testimony of Christ, 1 Cor. i. 6, ef. 2 Tim. i. 8, μὴ οὖν ἐπαισχυνθῇς
τὸ μαρτύριον τοῦ κυρίου ἡμῶν, the meaning is, that the preacher bases what he says upon
his own direct knowledge, and clothes it with the authority of a testimony at one with
the reality ; that the gospel preached is a narrative of actual and practical truth, a declara-
tion of facts (and thus the form of expression distinguishes itself from the work of Christian
doctrinal teaching) ; cf. Acts iv. 34, δυνάμει μεγάλῃ ἀπεδίδουν τὸ μαρτύριον of ἀπόστολοι
τῆς ἀναστάσεως τοῦ κυρίου ᾿Ιησοῦ; 2 Thess. i. 10, ἐπιστεύθη τὸ μαρτύριον ἡμῶν ἐφ᾽ ὑμᾶς.
For Acts v. 82, see μάρτυς. 1 Tim. ii. 6, ὁ δοὺς ἑαυτὸν ἀντίλυτρον ὑπὲρ πάντων, τὸ
μαρτύριον καιροῖς ἰδίοις, is somewhat similar to τὸ λεγόμενον = according to the saying,—
for καιρ. i8., comp. Tit. 1, 2, 3—and therefore is = as now is testified, as is announced in his
time ; conformably with what is announced. — The preaching of the gospel is accordingly
called (1 Cor. ii, 1) τὸ μαρτύριον τοῦ θεοῦ, akin to the O. T. expression nim ΠῚ, what
Jehovah testifies or announces, Ps, xix. 8, exix. 14, etc. ; cf. ἡ σκηνὴ τοῦ μαρτυρίου, ΤΊ onit,
Num. ix. 15; Acts vii. 44; Rev. xv. 5 (a mistranslation by the LXX. of io oak), ---
This reference to N. T. facts is everywhere implied in the expression εἰς μαρτύριον of the
synoptical Gospels, and first in Matt. viii. 4, Mark i. 44, Luke v. 14, where our Lord
directs the leper to show himself to the priest, and to offer the gift that Moses commanded,
eis μαρτύριον αὐτοῖς. Whatever doubt there might be as to the force of the expression
here, a comparison of the places where it occurs leads us naturally to the conclusion that
μαρτύριον has always the same signification, and that here it is = that they may thus hear of
Christ the Messiah, or as Bengel says, “de Messia praesente.” Matt. x. 18, ἐπὶ ἡγεμόνας δὲ
καὶ βασιλεῖς ὠχθήσεσθε ἕνεκεν ἐμοῦ εἰς μαρτύριον αὐτοῖς καὶ τοῖς ἔθνεσιν ; cf. Mark
xiii. 9, Luke xxi. 18, ἀποβήσεται ὑμῖν εἰς μαρτύριον, i.e. for those mentioned in ver. 12.
Matt. xxiv. 14, κηρυχθήσεται τοῦτο τὸ εὐ. τῆς Bac... . εἰς μαρτύριον πᾶσιν τοῖς ἔθνεσιν.
On Matt. viii. 4, Bengel aptly refers to John v. 86, αὐτὰ τὰ ἔργα ἃ ἐγὼ ποιῶ, μαρτυρεῖ
περὶ ἐμοῦ ὅτε ὁ πατήρ με ἀπέσταλκεν. But Mark vi. 11, Luke ix. 5, τὸν κονιορτὸν...
ἀποτινάξατε, εἰς μαρτύριον ἐπ᾽ αὐτούς (Mark vi. 11, αὐτοῖς), must be understood like
Jas. v. 3, though not without reference to the fact of the gospel having been preached.
Heb. iii. 5, Μωϊσῆς μὲν πιστὸς ἐν ὅλῳ τῷ οἴκῳ αὐτοῦ εἰς μαρτύριον τῶν λαληθησομένων,
Jor the averment of that which, etc. Cf. 1 Pet. i. 11, προμαρτύρομαι.

Μαρτυρία, ἡ, (I.) bearing witness, certifying, 6... εἰς μαρτυρίαν καλεῖσθαι, to be summoned
to bear witness ; Johni. 7, ἦλθεν εἰς μαρτυρίαν, ἵνα μαρτυρήσῃ.----(11.) Certifying, witnessing
to, Mark xiv. 55, 56,59; Luke xxii. 71; that which any one witnesses or states concerning

Μαρτυρία 415 Διαμαρτύρομαι

any person or thing, Tit. i 18, ἡ μαρτυρία αὕτη ἐστὶν ἀληθής, concerning the saying of
Epimenides as to the Cretans; 1 Tim. iii. 7, δεῖ καὶ μαρτυρίαν καλὴν ἔχειν ἀπὸ τῶν ἔξωθεν.
Besides these texts and Acts xxii. 18, οὐ παραδέξονταί σου τὴν μαρτυρίαν περὶ ἐμοῦ, it is
used only by St. John. In John xix. 35, xxi. 24, of the evangelist’s testimony. In i 19,
of the testimony of the Baptist concerning Jesus, cf. iii, 26 under μαρτυρεῖν, and with
this v. 36, ἐγὼ δὲ ἔχω μαρτυρίαν μείζω τοῦ ᾿Ιωάννου, viii. 17; 3 John 12. Of the
- declarations of Jesus concerning Himself, viii. 13, 14, v. 31, cf. ver. 32. It is a declara-
tion which not only informs but corroborates, a testimony borne by a witness who speaks
with the-authority of one who knows; v. 34, ἐγὼ δὲ οὐ παρὰ ἀνθρώπων τὴν μαρτυρίαν
λαμβάνω, the corroboration of that which I really am. So in 1 John v. 9, 10, μαρτυρία
τοῦ θεοῦ, ἣν μεμαρτύρηκεν περὶ τοῦ υἱοῦ αὐτοῦ, ---- ἀνα the apostle designates the eternal
life possessed by the believer as God’s gift, as the witness testifying to him what is of
Christ, ver. 11, αὕτη ἐστὶν ἡ μαρτυρία ὅτι ζωὴν αἰώνιον ἔδωκεν ἡμῖν ὁ θεός ; cf. ver. 10, 6
πιστεύων εἰς τὸν υἱὸν τοῦ θεοῦ ἔχει τὴν μαρτυρίαν ἐν αὐτῷς In John iii. 11, 32, 33, the
testimony of Jesus is that which Jesus declares with the authority of a witness, of one who
knows ; ver. 11, ὃ οἴδαμεν λαλοῦμεν καὶ ὃ ἑωράκαμεν μαρτυροῦμεν, Kal τὴν μαρτυρίαν ἡμῶν οὐ
λαμβάνετε. But in Rev. i. 2, 9, ἡ μαρτ. ᾿Ιησοῦ is the announcement of the gospel, the apostolic
preaching of Christ, as it is determined by the apostle’s testimony, cf. ver. 2, ὅσα εἶδεν.
This testimony, which specially concerns Christ, and which is based upon knowledge of
Him specially vouchsafed, is also spoken of as ἡ μαρτ. rod’ Inco, Rev. xii. 17, xix. 10, xx. 4,
of which, xix. 10, we read, ἡ μ. ᾿Ιησοῦ ἐστιν τὸ πνεῦμα τῆς προφητείας. This explains the
expression, ἔχειν τὴν μ. ᾿Ιησοῦ, xii. 17, xix. 10, vi. 9, which may be taken as synonymous
with ἔχειν τὸ mv. τῆς mpod. (Instead of μ. *I. we find in vi. 9, cf. with i. 2, 9, simply
papr., cf. xii. 11, ἐνίκησαν αὐτὸν διὰ τὸ αἷμα τοῦ dpviov καὶ διὰ τὸν λόγον τῆς μ. αὐτῶν.)
Cf. xi. 8, δώσω τοῖς δυσὶν μάρτυσίν μου καὶ προφητεύσουσιν, with ver. 7, ὅταν τελέσωσιν
τὴν μαρτ. αὐτῶν. That μ. is used in the N. T. to denote martyrdom, is an untenable
inference from Rev. xi. 7, xii. 11. See μάρτυς.

Μαρτύρομαι, to cause to witness for oneself, to call to witness. So also in Judith
vii. 28. But in the N. T. Acts xx. 26, Gal. v. 3, Eph. iv. 17 =to attest, to announce and
ratify as truth. Also in Acts xvi. 22, 1 Thess. ii. 12, apparently the more correct reading,
instead of μαρτυρεῖσθαι. So in classical Greek only occasionally, Plato, Phileb. 47 D,
ταῦτα δὲ τότε μὲν οὐκ ἐμαρτυράμεθα, νῦν δὲ λέγομεν = to affirm.

: διαμαρτύρομαι, (1.) to call to witness, Deut. iv. 20, διαμαρτύρομαι ὑμῖν σήμερον

τόν τε οὐρανὸν καὶ τὴν γῆν. Oftener (II.) (α.) to assert or attest anything, to make known
or affirm a truth with emphasis. Xen. Heil. 111, 2.13, διαμαρτυράμενος ὅτι ἕτοιμος εἴη κοινῇ
πολεμεῖν καὶ ξυμμάχεσθαι, seemingly borrowed from the expression, to call [the gods] to
witness that, etc., Acts xx. 23, τὸ πν. τὸ Gy. διαμαρτύρεταί μοι λέγων ὅτι δέσμα καὶ θλίψεις
με μένουσιν ; Heb. ii.6. Used especially in Ν, Τὶ, Greek of attesting the facts and truths of
redemption,—an impressive declaration of Christian doctrine, as distinct from progressive

Διαμαρτύρομαι 410 Maprvupéw

instruction, and excluding the possibility of reasonable objection, Acts viii. 25, διαμαρ-
τυράμενοι καὶ λαλήσαντες τὸν λόγον τοῦ κυρίου; xviii. 5, διαμαρτυρόμενος τοῖς ᾿Ιουδαίοις
τὸν Χριστόν; xx. 24, τὸ εὐαγγ.; xxviii. 23, τὴν Bac. τ. θ.; xxiii, 11, τὰ περὶ ἐμοῦ
(Ib. Xb.) ; xx. 21, τὴν εἰς θεὸν μετάνοιαν καὶ πίστιν εἰς τὸν κύριον ἡμῶν ᾽Νν.; x. 42,
κηρῦξαι τῷ λαῷ καὶ διαμαρτύρασθαι ὅτι αὐτός ἐστιν ὁ ὡρισμένος ὑπὸ τοῦ θεοῦ κριτὴς
καὶ. 1 Thess. iv. 6, ὄκδικος κύριος. .. Kalas... διεμαρτυράμεθα. LXX.= ν»Ὲ
Hiphil, Ezek. xvi. 2, διεμαρτύρου τῇ ᾿ἹἹερουσαλὴμ τὰς ἀνομίας. So also χχ. 4. -- ὝΠ,.
Deut. xxxii. 46, λόγους ods ἐγὼ διαμαρτύρομαι ὑμῖν; 2 Chron. xxiv. 19, καὶ ἀπέστειλεν
πρὸς αὐτοὺς προφήτας ἐπιστρέψαι πρὸς κύριον, καὶ οὐκ ἤκουσαν" καὶ διεμαρτύρατο
αὐτοῖς καὶ οὐχ ὑπήκουσαν. ---- (b.) To conjure any one, to exhort earnestly, Diod. xviii. 62,
διαμαρτυρόμενος μὴ διδόναι μηδὲν τῶν χρημάτων Εὐμένει. Thus often in Plutarch, —
2 Tim. ii. 14, ἰν. 1. Followed by ἵνα, 1 Tim. v. 21; Luke xvi. 28, ὅπως διαμαρτύρηται
αὐτοῖς, ἵνα μὴ Kat αὐτοὶ ἔλθωσιν eis Tov τόπον τοῦτον τῆς βασάνου. LXX.=TYyh, Neh. ix.
20, διεμαρτύροντο ἐν αὐτοῖς ἐπιστρέψαι.

Μαρτυρέω, to be witness, to bear witness, 7.¢., primarily, to attest anything that one
knows, and therefore to make declarations with a certain authority, usually for or in favour
of, and hence to confirm or prove. In the Ν, T. chiefly in St. John’s and St. Luke’s
writings, and in the Hebrews; in but few other places—(L.) μαρτυρεῖν τι, ὅτι, etc.,
John i. 34, iii. 32, iv. 39, 44, xii 17; 1 Johni 2, iv. 14, v. 6. Without object = to
bear witness, ὃ John 12; John xix. 35, i 32; Acts xxvi. ὅ.---(11.) Of the evangelic
announcement of salvation in the sense named under μάρτυς, cf. the successive
steps, ὁρᾶν ---- μαρτυρεῖν ---- ἀπαγγέλλειν in 1 John i. 2 (John 1. 34), on which E.
Haupt observes: “In ἀπαγγέλλειν the emphasis lies on the communication of the truth ;
in μαρτυρεῖν, upon the truth which is communicated.” Compare Rev. i. 2, ἐμαρτύρησε
τὴν μαρτυρίαν "Incod.—Rev. xxii. 20, ὁ μαρτυρῶν ταῦτα, of the apocalyptic announce-
ment of Christ, cf. 1. 1, 5, iii, 14; see μάρτυς.----μ. τινὶ ὅτι, ws, to bear witness to any one
that, ete., Matt. xxiii. 81; Luke iv, 22; Gal. iv. 15; Col, iv. 13; Rom, x. 2; Acts
xxii, 5; John iii. 28. Cf 2 Cor. viii. 3. Usually μ. τινί, to bear witness for, or in
favour of any one. Herod. ii. 18, iv. 29, μαρτυρέει μοι τῇ γνώμῃ, it favours my opinion.
So John iii. 26, 6 od μεμαρτύρηκας, for whom thow hast witnessed ; v, 33, τῇ ἀληθείᾳ, as
in xviii. 37, cf. 1 Tim. vi 13; 3 John 3, 6, ἐμαρτύρησάν cov τῇ ἀγάπῃ; Acts x. 43,
τούτῳ πάντες of προφῆται μαρτυροῦσιν x.7.r., xiii, 22, xiv. 8, κύριος ὁ μαρτυρῶν τῷ
λόγῳ τῆς χάριτος αὐτοῦ, cf. συνεπιμαρτυρεῖν, Heb. ii. 4—Acts xv. 8, ὁ καρδιογνώστης
θεὸς ἐμαρτύρησεν αὐτοῖς, δοὺς τὸ mv. κατὰ. Perhaps also Heb. x. 15, μαρτυρεῖ δὲ ἡμῖν
καὶ τὸ Tv. τὸ ἅγ., is = the Holy Ghost also witnesseth for us. Thus taken, the question as
to the object to be supplied is obviated (cf. Rev. xxii. 16), and the expression ἔχοντες
οὖν παῤῥησίαν, ver. 19, follows all the more appropriately. In a derived sense only μ.
τινί means to testify or give assurance to any one, Rev. xxii. 16, 18. Of. the passive
μαρτυρεῖταί τινι, a good report is given of one, 3 John 12, Anuntpiv μεμαρτύρηται ὑπὸ

Maprupéw 417 Μάτην

πάντων καὶ ὑπ᾽ αὐτῆς τῆς ἀληθείας. Also μ. περί τινος always means (where the con-
nection shows), to witness in favour of; and thus yw. τί, τινί, περί, ὑπέρ τινος, in the
merely formal sense = to declare, to witness, occurs comparatively rarely. This import of
the word, viz. witnessing in favour of the object referred to, is all the more obvious where
what is meant is not a declaration, but a report stating the object. Accordingly μ. περὶ
τοῦ φωτός is equivalent to, to witness for the light, John i. 7, ἦλθεν εἰς μαρτυρίαν, ἵνα
μαρτυρήσῃ περὶ τοῦ φωτός, vc πάντες πιστεύσωσιν δι’ αὐτοῦ; vv. 8, 15, v. 31, 32, 36,
37, 39, viii. 13, 14, 18, x. 25, xv. 26; 1 John v. 9, 10; cf. John xviii. 23, εἰ κακῶς
ἐλάλησα μαρτύρησον περὶ τοῦ κακοῦ. In John ii. 25, οὐ χρείαν εἶχεν iva τις μαρτυρήσῃ
περὶ τοῦ ἀνθρ, on the contrary, the witnessing is indifferent—either for or against; in
vii. 7, μαρτυρῶ περὶ τοῦ κόσμου ὅτι τὰ ἔργα αὐτοῦ πονηρά ἐστιν, it must be understood
unfavourably; cf. 1 Cor. xv. 15, ἐμαρτυρήσαμεν κατὰ τοῦ θεοῦ.----(111.) The passive
μαρτυροῦμαι, I am witnessed to, recognised, is derived from an active μαρτ. τινά, which
does not occur except, perhaps, in inscriptions, eg. Murat. MXXVI. 5, ἣν καὶ θεοὶ καὶ
βροτοὶ ἐμαρτύρησαν σωφροσύνης ἕνεκα, but may be explained from μ. τί, to be a witness
for something, to recognise it (cf. μ. τινί tt). So Rom. iii, 21, δικαιοσύνη θεοῦ...
μαρτυρουμένη ὑπὸ τοῦ νόμου καὶ τῶν προφ. Usually with a personal subject, Acts x. 22,
μαρτυρούμενος ὑπὸ ὅλου τοῦ ἔθνους ; xvi. 2, ὃς... ἐμαρτυρεῖτο ὑπὸ τῶν ἀδελφῶν;
xxii. 12, vi 3; 1 Tim. v. 10, ἐν ἔργοις καλοῖς μαρτυρουμένη, cf. ἐπαινεῖσθαι ἔν τινι,
1 Cor. xi. 22; Heb. xi. 2, ἐν τῇ πίστει ἐμαρτυρήθησαν οἱ πρεσβ.; xi. 39, μαρτυρηθέντες
διὰ τῆς πίστ., of divine recognition given to a person, cf. ver. 4, δ ἧς ἐμαρτυρήθη εἶναι
δίκαιος, μαρτυροῦντος ἐπὶ τοῖς δώροις αὐτοῦ τοῦ θεοῦ; ver. 5, μεμαρτύρηται evap-
εστηκέναν τῷ θεῷ. Indefinitely = it is witnessed concerning one, Heb. vii. 8, μαρτυρούμενος
ὅτι ζῇ. So, too, ver. 17, μαρτυρεῖται yap ὅτι σὺ ἱερεὺς x.7.0., if we do not read μαρτυρεῖ,
80, ἡ γραφή. It is observable that this mode of expression occurs only in Acts and
Hebrews, excepting Rom. iii. 21; 1 Tim. v. 10.—The middle, which occurs occasionally
in later Greek, μαρτυρεῖσθαι, is = to testify, to aver, and, according to some MSS., occurs
in Acts xxvi. 22, 1 Thess. ii, 12, instead of μαρτύρεσθαι. In Heb. vii. 17, also, the
reading μαρτυρεῖται for μαρτυρεῖ may be explained in like manner.

*"Emcpaprupéa, to testify emphatically, to appear as a witness decidedly for any-
thing, in contrast with dvtipapr., to bear counter evidence, to contradict ; 1 Pet. v. 12,
ἐπιμαρτυρῶν ταύτην εἶναι ἀληθῆ χάριν τοῦ θεοῦ.---- Συνεπιμαρτυρεῖν, Heb. ii. 4.

Μάτην, an adverb, strictly the accusative of warn; compare εἰς μάτην in the same
sense, vain, in vain; it stands in a causal sense = groundless, invalid, and in a
final sense = objectless, useless, futile, and, according to circumstances, it combines both =
idle, vain. Originally, perhaps, (I.) in a final sense = what is of no avail, of no use;
Aesch. Prom. 44, τὰ μηδὲν ὠφελοῦντα μὴ roves μάτην ; Ps. exxvii. 1, 2, εἰς μάτην ;
Ezek. xiv. 23, οὐ μάτην πεποίηκα πάντα = 03M; Jer. ii. 80, μάτην ἐπάταξα τὰ τέκνα
ὑμῶν, παιδείαν οὐκ ἐδέξασθε; Tit. iii. 9, ξητήσεις ἀνωφελεῖς καὶ μάταιοι, see μάταιος;

3G

Μάτην 418 Μάταιος

Aristot. Eth. Nicom. i. 1, ματαίως ἀκούσεται καὶ ἀνωφελώς.----(11.) In a causal sense =
groundless, untrue, untenable, false, as opposed to ἀληθές ; Soph. Philoct. 345, λέγοντες
εἴτ᾽ ἀληθὲς εἴτ᾽ οὖν μάτην ; Ps. xxxix. 12, πλὴν μάτην πᾶς ἄνθρωπος = ban; Jer. viii. 8,
els μάτην ἐγενήθη σχοῖνος ψευδὴς γραμματεῦσιν, syn. with δωρεάν, both = O37, Ps,
xxxv. 7; Prov. iii, 20; = 8, untrue, false, Ps. xli. 7; so also Matt. xv. 9; Mark vii. 7,
μάτην δὲ σέβονταί με διδάσκοντες διδασκαλίας ἐντάλματα ἀνθρώπων, from Jer. xxix. 3.

Μάταιος, a, ov, sometimes also 6, ἡ, vain, idle, in a final and in a causal
sense.—(I.) In a final sense, wseless, frivolous; Chrysostom, τὰ πρὸς μηδὲν χρήσιμα ;
Eurip. Phoen. 1666, μάταια μοχθεῖν, to trouble oneself in vain. In Aristotle, as opposed
to ἱκανόν. Still it is more than ἀνωφελής, for it not only negatively blames, but by
giving prominence to objectlessness it denotes what is positively to be rejected, bad, what
is objectless, and therefore wrong or unjustifiable. Eurip. Cycl. 662, μάταιόν τι δρᾶν
twa—1 Cor. xv. 17, ματαία ἡ πίστις ὑμῶν, ἔτι ἐστὲ ἐν ταῖς ἁμαρτίαις ὑμῶν. Compare
ver. 14, xévn; Tit. iii. 9, εἰσὶν γὰρ ἀνωφελεῖς καὶ μόταιοι (the ἕητήσεις καὶ γενεαλογίαι
«τὰ. With the Greeks, μάταιον applies to sin, “as that which is in itself vanity and
nothingness, without consistency or result, and in its foundation folly,” Niigelsbach,
Nachhom. Theol. vi. 2. Thus the final signification prevails even if, with Niigelsbach, we
adopt as the actual explanation the Homeric οὐκ ἀρετᾷ κακὰ ἔργα, Od. viii. 329, cf. Hesiod,
opp. 265, of αὐτῷ κακὰ τεύχει ἀνὴρ ἄλλῳ κακὰ Tedywv' ἡ δὲ κακὴ βουλὴ τῷ βουλεύσαντι
κακίστη; Xen. Hell, vi. 3. 11, τὸ πλεονεκτεῖν axepdés—Aesch. Choeph. 918, πατρὸς
μάται, the father’s guilt ; Eumen, 337, αὐτουργίαι μάταιοι. This use of the word gives
special weight to 1 Pet. i 18, ἐλευθερώθητε ἐκ τῆς ματαίας ὑμῶν ἀναστροφῆς. This
usage does not elsewhere appear in Holy Scripture, but the word receives a new signifi-
cance in another direction. It is, that is, (II.) in a causal sense = groundless, idle, devoid
of worth, Plat. Ax. 369 C, μάταιος οὖν ἡ λύπη; Soph. 231 B, wept τὴν μάταιον
δοξοσοφίαν ; Xen. Ven, xii. 13, ἐκ τῶν ματαίων λόγων ἔχθρας ἀναιροῦνται. Accordingly,
not merely have we μάταια ἔπεα, groundless, offensive, bad words, Herod. vii. 15, 1, for ©
which in vii. 13, ἀεικέστερα ἀποῤῥίψραι ἔπεα és ἄνδρα πρεσβύτερον (cf. ματαιότητας,
Ps. xxxvii. 13), but λόγος war. = feigned, false, Herod. ii. 118, 1, εἰ μάταιον λόγον
λέγουσιν οἱ “EXAnves τὰ περὶ “IMov γενέσθαι 4 ov. Ezek. xiii. 6—9 = 313, parallel
with λόγος ψευδής, μαντεία μάταια ; Zeph. iii. 13, οὐ ποιήσουσιν ἀδικίαν οὐδὲ μὴ
λαλήσουσιν μάταια; Ps. iv. 3, synonymous with ματαιότης and ψεῦδος ; cf. Aristot. de
gener. i, 8, ψεῦδος καὶ μάταιον. Thus of inner hollowness and worthlessness, both as to
import and result, 1 Cor. iii. 20, κύριος γινώσκει τοὺς διαλογισμοὺς τῶν σοφῶν ὅτι εἰσὶν
μάταιοι; Tit. iii 9, cf. ματαιολογία, 1 Tim. i. 6; ματαιολέγος, Tit. 1. 10. With this is
connected the designation of idols and false gods as μάταια, in opposition to θεὸς ζῶν,
Acts xiv. 15, ἀπὸ τούτων τῶν ματαίων ἐπιστρέφειν ἐπὶ θεὸν ζῶντα ; cf. Jer. ii. δ, ἐπορ-
εύθησαν ὀπίσω τῶν ματαίων καὶ ἐματαιώθησαν. So LXX. = Vy¥, Ley. xvii. 7, 2 Chron.

xi. 15; 8, Zech. xi. 17; 530, Jer. ii, 5; Amos ii, 4= 32.—Elsewhere usually = "WY,

Ματαιότης 419 Ὑπομένω

Ματαιότης, ἡ, only in biblical and patristic Greek = vanity, nothingness, worth-
lessness. Often in the LXX.=535, Eccles. i. 2, ii. 1, and often, Ps. xxxi. 7, lxxviii. 33 ;
li. 9 =; xxvi.4=NW; as also cxix. 37, cxxxix. 20, λήψονται εἰς ματαιότητα τὰς πόλεις
cov.—In N. T. Rom. viii. 20, τῇ ματαιότητι ἡ κτίσις ὑπετάγη... ἐπ᾽ ἐλπίδι, as in Eccles.
i. 2, ii. 1, ete. The emptiness of the present appears in contrast with the living fulness
of the future; 2 Pet. ii. 18, ὑπέρογκα ματαιότητος φθεγγόμενοι ; Eph. iv. 17, τὰ ἔθνη
περιπατεῖ ἐν ματαιότητι τοῦ νοὸς αὐτῶν, since they are destitute of all truth within.

Marazcoa, only in biblical and patristic or post-Christian Greek. Melet. de Nat.
Hom. v. 21, ἐματαιώθησαν ἐν τοῖς ἑαυτῶν διαλογισμοῖς, cf. Rom. i. 21 =to make vain
or worthless; the active only in Jer, xxiii. 16, ματαιοῦσιν ἑαυτοῖς ὅρασιν. Elsewhere only
the passive and, indeed, impersonal; 1 Sam. xiii. 13, μεματαίωταί σοι ὅτι οὐκ ἐφύλαξας
τὴν ἐντολήν pov... καὶ viv ἡ βασιλεία cov ov στήσεταί σοι. Comp. above, the Greek
view of sin as μάταιον. The passive=to become vain or worthless, to frustrate, in an
intransitive sense, not =to become worthless, but rather = to get off the right path, to
follow foolish or bad courses, which, however, is not strong enough; 1 Sam. xxvi. 21, ἐν
τῇ σήμερον μεματαίωμαι καὶ ἠγνόηκα πολλὰ σφόδρα; 2 Sam. xxiv. 10, ἐματαιώθην
σφόθρα ; Tisch. ἐμωράνθην, cf. Rom. i 22; Jer. ii. 5, ἐπορεύθησαν ὀπίσω τῶν ματαίων
καὶ ἐματαιώθησαν ; so 2 Kings xvii. 15.—Rom. i. 21, ἐματαιώθησαν ἐν τοῖς διαλογισμοῖς
αὐτῶν, cf. 1 Cor. iii. 20 and Ps, xciv. 11.

Ματαιολόγος, 4, only in Tit. i. 10, and thence transferred to patristic Greek,
one who speaks emptiness or vanity; Tit. 1. 10, ματαιολόγοι καὶ φρεναπάται, cf. Jer. xxiii.
16; Ezek. xiii 6-9. The substantive ματαιολογία, 1 Tim. i. 6 (cf. ver. 7), occurs
occasionally elsewhere, ¢.g. Plutarch, Mor. 6 F. It denotes speaking which lacks reason,
worth, and the fruit of divine and eternal life; see μάταιος.

M éva, ἔμεινα, (1.) intransitively, to stay, to wait—(II.) Transitively, to expect.

Ὑπομένω, (1.) intransitively, to stay behind, Luke ii. 43; Acts xvii. 14; to
continue, a synonym with καρτερεῖν. So 1 Pet. ii, 20, κολαφιζόμενοι, πάσχοντες ὑπο-
peveite. It denotes especially the psychological definiteness or stayedness of Messianic
or Christian hope in the midst of the contradictions of this life; vid. ὑπομονή, ἐλπίς,
Matt. x. 22, xxiv.13; Mark xiii. 13, ὁ δὲ ὑπομείνας εἰς τέλος, οὗτος σωθήσεται; cf. Luke
xxi. 19, ἐν τῇ ὑπομονῇ ὑμῶν κτήσεσθε τὰς ψυχὰς ὑμῶν. Hence, as contrasted with
ἀρνεῖσθαι, 2 Tim. ii, 12, εἰ ὑπομένομεν, καὶ συμβασιλεύσομεν" εἰ ἀρνησόμεθα, κἀκεῖνος
ἀρνήσεται ἡμᾶς" εἰ ἀπιστοῦμεν κιτιλ.; Rom. xii. 12, τῇ ἐλπίδι χαίροντες, τῇ θλίψει
ὑπομένοντες.---(11.) Transitively, to bear, to acquiesce in, 1 Cor. xiii. 7, ἡ ἀγάπη πάντα
ἐλπίζει, πάντα ὑπομένει; 2 Tim. ii. 10, πάντα ὑπομένω διὰ τοὺς ἐκλέκτους ; Heb. xii. 2,
σταυρόν; xii. 3, ἀντιλογίαν; xii. 7, παιδείαν. Of persons in conflict =to keep one’s
ground, 6. Hom. 7]. xvi. 814, οὐδ᾽ ὑπέμειναν Πάτροκλον; cf. ἀνδρικῶς ὑπομεῖναι...
ἀνάνδρως φεύγειν, Plat. Theact. 1770; Heb. x. 32, πολλὴν ἄθλησιν; Jas. i. 12, πειρασμόν,

Ὑπομονή 420 Μέσος

Ὑπομονή, ἡ, ἃ remaining behind, or staying, eg. Πελοποννησίων ὑ. ἐν ᾿Ιταλίᾳ,
Dion. Hal. Ant. Rom. i. 44. According to the Greek expression, we may thus under-
stand 1 Chron, xxix. 15, ὡς σκιὰ αἱ ἡμέραι ἡμῶν ἐπὶ γῆς, καὶ οὐκ ἔστιν ὑπομονή. But
this does not correspond with the Hebrew ™p>, hope, cf. Job xiv. 2, 5, 7. The word
occurs only in later Greek, and answers to the usual καρτερία, καρτέρησις, holding out,
enduring. Mostly in biblical and patristic Greek, because the LXX. used it as a
rendering of Hebrew words denoting hope, vid. ἐλπίς, hope being the basis of ὑπομονή.
It denotes the peculiar psychological clearness and definiteness which hope attains in
the economy of grace, by virtue, on the one hand, of its distinctive character excluding
all wavering, doubt, and uncertainty; and, on the other, in conformity with its self-
assertion amid the contradictions of this present world. Hence, ¢g., Jehovah is called
the ὑπομονὴ ᾿Ισραήλ, Jer. xiv. 8, xvii. 13; cf. Ps. xxxix. 8, xxvii. 14, etc. Thus are
explained the expressions, 2 Thess. iii. 5, ὑπομονὴ Χριστοῦ, the patience which waits for
Christ ; Rev. iii. 10, ὁ λόγος τῆς ὑπομονῆς pov, the word which treats of patient waiting
for me—the word of prophecy; ef. 1 Thess. i. 3, ἡ ὕπομ. τῆς ἐλπίδος τοῦ κυρίου ἡμῶν
Ἰησοῦ Χριστοῦ. Further, cf. Rom. xv. 5, ὁ θεὸς τῆς ὑπομονῆς, ver. 13, τῆς ἐλπίδος,
with ver. 4, ἵνα διὰ τῆς ὑπομονῆς καὶ τῆς παρακλήσεως τῶν γραφῶν τὴν ἐλπίδα ἔχομεν.
Again, the threefold graces, πέστις, ἀγάπη, ὑπομονή, Tit. ii, 2, with 1 Cor. xiii. 13, πίστις,
ἐλπίς, ἀγάπη. Similarly 1 Tim. vi. 11; 2 Tim. iii, 10.— Luke xxi. 19, ἐν τῇ ὑπομονῇ
ὑμῶν κτήσασθε τὰς ψυχὰς ὑμῶν, with reference to the final manifestation of Messianic
redemption. Like 2 Thess. iii. 5, Rev. iii. 10, is Rev. i. 9 to be understood, συγκοινωνὸς
ἐν τῇ θλίψει καὶ βασιλείᾳ καὶ ὑπομονῇ Χριστοῦ ᾿Ιησοῦ, if this the Received reading be
(as I think it is) preferable to that which explains the text by ἐν Χριστῷ ᾿Ιησοῦ. These
representations, embodied in ὑπομονή, give special significance to the words in Rev.
xiii. 10, ὧδέ ἐστιν ἡ ὑπομονὴ καὶ ἡ πίστις τῶν ἁγίων; xiv. 12, ὧδε ἡ ὑπομονὴ τῶν
ἁγίων ἐστίν, of τηροῦντες τὰς ἐντολὰς τοῦ θεοῦ καὶ τὴν πίστιν ᾿Ιησοῦ. Patience is
expressly named in Rom. viii. 25 as the appropriate result of hope, εἰ δὲ ὃ οὐ βλέπομεν
ἐλπίξομεν, δι᾿ ὑπομονῆς ἀπεκδεχόμεθα;; cf. 2 Pet. iii, 12, προσδοκῶντας καὶ σπεύδοντας
τὴν παρουσίαν τῆς τοῦ θεοῦ ἡμέρας ; Col. i. 11, cf. with ver. 12. It manifests itself amid
the disappointments and contradictions of this life, Rom. v. 3, 4, ἡ θλίψις ὑπομονὴν
κατεργάζεται, ἡ δὲ ὑπομονὴ δοκιμὴν, ἡ δὲ δοκιμὴ ἐλπίδα, Jas. i. 3,4.—2 Thess. i. 4; Heb.
x. 36, ὑπομονῆς γὰρ ἔχετε χρείαν, ἵνα τὸ θέλημα τοῦ θεοῦ ποιήσαντες κομίσησθε τὴν
ἐπαγγελίαν ; cf. Rev. xiv. 12; Heb. xii. 1; Rev. ii, 2, 8, 19; 2 Pet. i. 6.— Luke viii.
15, καρποφορεῖν ἐν ὑπομονῇ; Rom. ii. 7, καθ᾽ ὑπομονὴν ἔργου ἀγαθοῦ; 2 Cor. xii. 12,
τὰ σημεῖα τοῦ ἀποστόλου κατειργάσθη .... ἐν πάσῃ ὑπομονῇ, is simply = endurance, per-
severance; cf. Plut. Pelop. 1, αἰσχρῶν λόγων καὶ πράξεων ὑπομονή; 2 Cor. i. 6, ἐν
ὑπομονῇ τῶν αὐτῶν παθημάτων ὧν Kal ἡμεῖς πάσχομεν; vi. 4, ὡς θεοῦ διάκονοι, ἐν
ὑπομονῇ πολλῇ, ἐν θχέψρεσιν x.7.r. = endurance, patience in sufferings.

Mécos, η, ov, middle, in the midst,

Meairns 421 Mecirns

—

Mecirns, ov, ὁ, mediator. This word is unknown in Attic Greek; it occurs in
Philo, Josephus, Polyb., Diod., Lucian, and indeed, eg., of treaties of peace, Polyb. xxviii.
15. 8, rods “Ῥοδίους μεσίτας ἀποδεῖξαι; cf. Ant. xvi. 2. 2, τῶν παρ᾽ ᾿Αγρίππα τινῶν
ἐπιξζητευμένων μεσίτης ἣν ; Philo, de Vit. Mos. 160,14, ofa μεσίτης καὶ διαλλακτὴς οὐκ
εὐθὺς ἀπεπήδησεν, ἀλλὰ πρότερον τὰς ὑπὲρ τοῦ ἔθνους ἱκεσίας καὶ λιτὰς ἐποιεῖτο,
συγγνῶναι τῶν ἡμαρτημένων δεόμενος ; Luc. Amor, 27, τράπεξα, φιλίας μεσῖτις ; cf.
μεσιτεύω, Polyb. xi. 34. 3, μεσιτεῦσαι τὴν διάλυσιν εὐνοϊκῶς, to bring about a reconciliation.
Suid., μεσέτης" 6 εἰρηνοποιός. μεσέγγυος" μεσίτης, ἐγγυητής, μέσος δύο μερῶν ; further = he
who appears or stands security for anything ; Diod. iv. 54, μεσίτην γεγονότα τῶν ὁμολογιῶν,
he who pledges himself for promises; Joseph. Antt. iv. 6. 7, ταῦτα δὲ ὀμνύντες ἔλεγον, καὶ
θεὸν μεσίτην, ὧν ὑπισχνοῦντο, ποιούμενοι. ---- According to Moeris, μεσέγγυος (Hesych.,
μεσέγγυος, μεσίτης) in Attic Greek denotes the surety, who lays down a guarantee in
order to mediate between two parties, for which the appropriate term was μεσίδιος,
μεσιδιωθῆναι (Lob. Phryn. pp. 121, 122). Μεσίδιος occurs in a passage in Aristotle
(Eth. v. 4), where some read μεσόδικος -- μέσος δικαστής, Thue. iv. 83; Aristot. Lith.
v. 4, καὶ καλοῦσιν ἔνιοι μεσιδίους [τοὺς δικαστὰς] ἐὰν τοῦ μέσου τύχωσιν, τοῦ δικαίου
τευξόμενοι, 1.6. when they are just to both parties, Μεσίτης hardly corresponds with these
expressions ; it rather resembles διαιτήτης, διαλλακτήρ, διαλλακτής, the arbitrator, forestall-
ing the judge, whose province it is amicably to arrange matters, cf. Philo im loc. In the
LXX. it occurs only in Job ix. 33, εἶθε ἦν ὁ μεσίτης ἡμῶν καὶ ἐλέγχων καὶ διακούων ἀνὰ
μέσον ἀμφοτέρων, therefore = διαυτήτης ; a paraphrase of the Hebrew expression, Ἰ) 3 ry)
Οὐ ον i nv M3, there is no arbitrator between us, who can lay his hand upon us both.

In the N. T. μεσίτης is used in both senses, a mediator, and one who guarantees, — (I.)
Mediator, first in a general sense, Gal. iii. 19, 20, ὁ νόμος... διαταγεὶς δι᾿ ἀγγέλων ἐν
χειρὶ μεσίτου. ὁ δὲ μεσίτης ἑνὸς οὐκ ἔστιν, ὁ δὲ θεὸς εἷς ἐστίν. In explanation of this
much disputed passage we offer the following remarks. In ver. 21, by the οὖν (which
both concludes and resumes the argument) the question is introduced, ὁ οὖν νόμος κατὰ
τῶν ἐπαγγελιῶν τοῦ θεοῦ; and the answer is given, μὴ γένοιτο, That the law is not
opposed to the promises of God—not opposed to the δι᾽ ἐπωγγελίας κεχάρισται or the
χαρίζεται ὁ θεός of ver. 18—is manifest from the fact that it was ordained by the hand
of a mediator. Now a mediator presupposes parties. But as God is one, and the els
denotes not only numerical but qualitative unity, as the μεσέτης shows, this disagreement
cannot be in Him, which would be the case if the law contradicted the promises and
their characteristic features as free acts of grace. In such a case God would contradict
Himself. Now it is evident—from the fact that there was introduced a mediator between
the people and God, and from the circumstance, answering thereto, that God employed
angels in the dispensation of the law—that the relation of God to Israel had been dis-
turbed. Israel was no longer τὸ σπέρμα ᾧ ἐπήγγελται, and thus the interposition of the
law had its cause, not in God, but in Israel and their sin, the people having rejected
the promises of God, and there being consequently as yet “no seed” who might inherit

Μεσίτης 422 Μορφή

those promises. This very fact also was to be brought out fully and clearly by the law
itself, cf. Rom. v.20; Gal. iii, 22-24; Heb. x. 1; ef. p. 120 for τῶν παραβάσεων χάριν.
The apostle does not now further dwell upon the diatayels δι’ ἀγγέλων because it simply
serves to strengthen the ἐν χειρὶ μεσίτου, which throws the necessary light upon it.
Instead of God and Israel, we have angels and a mediator (Moses) ministering in the
dispensation of the law. Moses as a mediator is not God’s mediator, for He needs no
mediator; as He is one, He cannot be in contradiction with Himself. From this self-
evident fact it is clear that the law cannot be against the promises of God, for it is on
the other hand characterized (by the fact of the mediations connected with it) as an
intermediate institution τῶν παραβάσεων χάριν, and thus the difficulty of the relation be-
tween law and promise disappears, as both are still of God. In this the very manner of its
appearance the law includes all under sin, and delays the fulfilment of the prophecies, ἄχρις
οὗ ἔλθῃ τὸ σπέρμα ᾧ ἐπήγγελται, or εἰς τὴν μέλλουσαν πίστιν ἀποκαλυφθῆναι, ver. 22 866.
— Thus μεσίτης, in Pauline phraseology, 18 τα one who unites parties, one who mediates for
peace, 1 Tim. ii. 5, εἷς θεός, els καὶ μεσίτης θεοῦ καὶ ἀνθρώπων, ἄνθρωπος Χριστὸς
᾿Ιησοῦς, ὁ δοὺς ἑαυτὸν ἀντίλυτρον ὑπὲρ πάντων. Christ is thus called Mediator, because
in man’s behalf He satisfies the claims of God upon man. But in the Epistle to the
Hebrews He is called μεσίτης clearly in the sense (II.) viz. as ἃ surety, one who becomes
security for something; Heb. viii. 6, κρείττονός ἐστιν διαθήκης μεσίτης, ἥτις ἐπὶ κρείττοσιν
ἐπαγγελίαις νενομοθέτηται; cf. vii. 22, κρείττονος διαθήκης γέγονεν ἔγγυος ᾿Ιησοῦς;.
ix. 15, διαθήκης καινῆς μεσίτης ; xii. 24, προσεληλύθατε.... διαθήκης νέας μεσίτῃ ᾿Ιησοῦ.
He it is who, with reference to mankind, mediates or guarantees for them a new and
better διαθήκη, and with reference to God appears as High Priest; ef. vii. 20-22. What
the Epistle to the Hebrews divides into these two elements, the High-priesthood and the
Mediatorship of Christ, St. Paul represents as blended in the Mediatorship (1 Tim. ii. δ).
See ἔγγυος.

Μεσιτεύω, (L) to be ἃ mediator between two contending parties, vid. μεσίτης.---(11.
to guarantee, Heb. vi. 17, ὁ θεὸς... τὸ ἀμετάθετον τῆς βουλῆς αὐτοῦ ἐμεσίτευσεν ὅρκῳ,
corresponding with the use of μεσίτης in the Hebrews. There are no other instances of
its use in this sense. Delitzsch compares with it 22°Y, become a surety for me with thyself,
Job xvii. 3, Isa. xxxviii. 14, cf. with Ps. exix. 22; but this does not correspond with
the point of the text in the Hebrews, and in a forced manner takes the word back to the
first meaning.

M op φή, ἡ, the form, distinctively belonging to any essence, a synonym with εἶδος, the
form or appearance of a thing as presented in the mind; édéa, the form as the distinctive
nature and character of the object; σχῆμα, the habitus or condition, Aristot. Metaph. 6,
λέγω δὲ τὴν μὲν ὕλην οἷον τὸν χάλκον, τὴν δὲ μορφὴν τὸ σχῆμα τῆς ἰδέας ; Plut. Mor.
1013 Ο, αὐτός τε γὰρ ὁ κόσμος οὗτος καὶ τῶν μερῶν ἕκαστον αὐτοῦ συνέστηκεν ἔκ τε
σωματικῆς οὐσίας καὶ νοητῆς" ὧν ἡ μὲν ὕλην καὶ ὑποκείμενον, ἡ δὲ μορφὴν καὶ εἶδος τῷ

Μορφή 423 ἹΜεταμορφόω

γενομένῳ παρέσχε; Aeschyl. Suppl. 496, μορφῆς οὔχ ὁμόστολος φύσις, is not of the same
nature, does not correspond with the appearance; Aeschyl. Prom. 210, Θέμις καὶ Ταῖα,
πολλῶν ὀνομάτων μορφὴ pla; Plut. Mor. 1064 A, μεταβαλεῖν εἰς θηρίου μορφὴν τὸ εἶδος.
In this sense = form, as it is peculiar to any one, Dan. iv. 33, ἡ μορφή μου ἐπέστρεψεν ἐπ᾽
ἐμέ (Theodotion; LXX. = δόξα). Hence generally, the form in which anything appears ;
Plat. Rep. ii. 380 D, dpa γόητα τὸν θεὸν οἴει εἶναι καὶ οἷον ἐξ ἐπιβουλῆς φαντάζεσθαι
ἄλλοτε ἐν ἄλλαις ἰδέαις, τότε μὲν ἄλλον γιγνόμενον καὶ ἀλλάττοντα τὸ αὑτοῦ εἶδος εἰς
πολλὰς μορφὰς, τότε δὲ κιτλ. Especially of the human form, cf. Dan. v. 6, 9, 10,
vii. 28 =", and iv. 33. Elsewhere in the LXX., Isa. xliv. 13 =A, ἐποίησεν αὐτὸ ὡς
μορφὴν ἀνδρός ; Job iv. 16 -- ΠΡΌΣ, οὐκ ἦν μορφὴ πρὸ ὀφθαλμῶν μου, cf. Wisd. xviii. 1,
φωνὴν μὲν ἀκούοντες, μορφὴν δὲ οὐχ opdvtes.—In the N. T. only in Mark xvi. 12, ἐφανε-
ρώθη ἐν ἑτέρᾳ μορφῇ, and Phil. ii. 6, 7, ὃς ἐν μορφῇ θεοῦ ὑπάρχων ... μορφὴν δούλου
λαβών. As μορφὴν δούλου denotes the form which evidences the position of a servant,
which belongs to a slave as expressive of his state, so μορφὴ θεοῦ means the form of God,
as the expression of the divine essence, the formal designation of that which, as to its
substance, is called positively δόξα τοῦ θεοῦ, cf. John xvii. 5, and see δόξα. Cf. John
v. 37, τὸ εἶδος τοῦ θεοῦ; 1 John iii. 2, This formal designation is chosen both on account
of the parallel with μορφὴ δούλου, and because even in the first clause what is treated of
is not the nature or essence, but the condition, the standing. From a divine position or
state, Christ came down into the position or state of a servant by the renunciation of what
belonged to Him in His position as divine. Thus ἐν μορφῇ θεοῦ ὑπάρχων is not indeed
identical with, but is parallel to, dv εἰκὼν τοῦ θεοῦ, and Meyer rightly refers to Heb. i. 3,
ἀπαύγασμα τῆς δόξης καὶ χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ. For further criticism of the
passage, vid. κενόω.

Μορφόοω, to form. The word rarely occurs, and when it is = to fashion or delineate ;
it is easily referred back to its primary meaning (6. ἄμορφα μορφοῦν in Philo), as in
Anth. i. 33. 1, μορφῶσαι τὸν ἀσώματον -- ἰο mould into a form; Clem. Alex. Strom.
vi. 635, μορφώσαντες ξύλα καὶ λίθους κιτιλ. In the N. T. Gal. iv. 19, obs πάλιν ὠδίνω
ὄχρις οὗ μορφωθῇ Χριστὸς ἐν ὑμῖν. We are also reminded of ii. 20, ζῶ δὲ οὐκέτι ἐγὼ,
om δὲ ἐν ἐμοὶ Χριστός, and Rom. viii. 29, προώρισεν συμμόρφους τῆς εἰκόνος τοῦ υἱοῦ
αὐτοῦ ; 2 Cor. iii. 18, τὴν αὐτὴν εἰκόνα μεταμορφούμεθα.

Μόρφωσες, ἡ, a shaping, passive, the image or impress. In its active signification,
eg. Theophr. Char, pl. iii. 7.4, μόρφωσις τῶν δένδρων ὕψει te καὶ ταπεινότητι καὶ πλάτει,
of the training of trees. In the N. T. passively, Rom. ii. 20, ἔχοντα τὴν μόρφωσιν τῆς
γνώσεως καὶ τῆς ἀληθείας ἐν τῷ vopwm,—an expression like τύπος διδαχῆς, vi. 17. Also in
2 Tim. iii, 5, ἔχοντες μόρφωσιν εὐσεβείας, τὴν δὲ δύναμιν αὐτῆς ἠρνημένοι,---οἴ, Aesch.
Suppl. 496, μορφῆς οὐχ ὁμόστολος φύσις.

Μεταμορ φόαω, to transform, to alter, to metamorphose; usually ἀλλοιοῦν, ἑτεροιοῦν,
μεταβάλλειν. Primarily of the bodily form, Ammon. 92, μεταμορφοῦσθαι μεταχαρακτη-

Μεταμορφόω 424 ΜΜυστήριον

propos καὶ μετατύπωσις σώματος εἰς ἕτερον χαρακτῆρα. Rarely of moral transformation
(μεταβάλλειν τοὺς τρόπους) ; Symmach. Ps. xxxiv. 1, ὅτε μετεμόρφωσε τὸν τρόπον αὐτοῦ ;
LXX., ἠλλοίωσε τὸ πρόσωπον αὐτοῦ, of change in the outward habitus. In the N. T. of
Christ's transfiguration, Matt. xvii. 2, μετεμορφώθη ἔμπροσθεν αὐτῶν, καὶ ἔλαμψεν τὸ
πρόσωπον αὐτοῦ «.7.d.; Mark ix. 2; cf. Luke ix. 28, τοῦ προσώπου αὐτοῦ ἕτερον. The
words of the apostle in 2 Cor. iii. 18, τὴν δόξαν κυρίου κατοπτριζόμενοι, τὴν αὐτὴν εἰκόνα
μεταμορφούμεθα «.7.A., must be understood of redeemed mankind collectively, cf. vv. 7,17;
Rom. xii. 2, on the contrary, must be understood of the moral habits and conduct of life,
μὴ συσχηματιξέσθε τῷ αἰῶνι τούτῳ, GAA μεταμορφοῦσθε TH ἀνακαινώσει τοῦ νοός. CF.
μορφή and σχῆμα, Phil. ii. 7; iii, 21, μετασχηματίσει τὸ σῶμα τῆς ταπεινώσεως ἡμῶν
τῷ σώματι τῆς δόξης αὐτοῦ.

We find also the compounds σύμμορφος, Rom. viii. 29, Phil. iii. 21, of like or similar
form (Lucian, Amor. 29); συμμορφοῦν, to form similarly with, to make conformably to,
Phil. iii. 10 ; for which Lachm. reads συμμορφίζειν.

Μυστήριον, τό, from μύω, to close, to shut, eg. the lips, the eyes ; intransitively, to
close or end, also of wounds, muscles ; connected with the Latin mutus, vid. Passow, Curtius,
Schenkl ; hence, too, a locking up, or that which serves for locking up, and (as μύειν is pro-
perly used of the organs of sense, of perception or communication) what obstructs, hinders,
excludes perception or communication—amystery. In classical Greek usually in the plural,
τὰ μυστήρια, as denoting secret politico-religious doctrines, the mysteries, especially of the
Eleusinian mysteries, wherein some secre¢ information, which was in turn to be kept secret,
was communicated to the initiated; cf. Herod. ii, 51. 2, of δὲ Πελασγοὶ ἱρόν τινα λόγον
περὶ αὐτοῦ (sc. Ἑρμέω) ἔλεξαν, τὰ ἐν τοῖσι ἐν Σαμοθρηίκῃ μυστηρίοισι δεδήλωται.
Thus μυστήριον does not properly denote that which is wholly withdrawn from knowledge,
or cannot be known, but a knowledge of hidden things which is itself to be kept secret, or
which at least is unknowable without special communication of it. This is clear from
the two remarks of a scholiast on Aristoph. Ran. 459, Av. 1073. In the first passage we
read, μυστήριον δὲ ἐκλήθη παρὰ τὸ τοὺς ἀκούοντας μύειν τὸ στόμα καὶ μηδενὶ ταῦτα ἐξη-
γεῖσθαι" μύειν δέ ἐστι κλεῖν τὸ στόμα. In the second passage it is said of Diagoras, who
disparaged the Eleusinian mysteries, τὰ μυστήρια πᾶσι διηγεῖτο κοινοποιῶν αὐτὰ καὶ μικρὰ
ποιῶν καὶ τοὺς βουλομένους μυεῖσθαι ἀποτρέπων. Hence Theodoret on Rom. xi. 25,
μυστήριόν ἐστι τὸ μὴ πᾶσιν γνώριμον, ἀλλὰ μόνον τοῖς θεωρουμένοις. In a secondary and
material sense the word denotes generally what withdraws itself, or is, or is said to be,
withdrawn from knowledge or manifestation. Thus in Menander, μυστήριόν cov μὴ
κατείπῃς τῷ plry,—that which thou wilt or oughtest to keep secret; Marc. Ant. iv. 5, ὁ
θάνατος τοιοῦτον οἷον γένεσις φύσεως μυστήριον ; Plat. Theaet. 156 A, ὧν μέλλω σοι τὰ
ὠυστήρια λέγειν.

We find the word used in both significations, closely bordering on each other, in
biblical Greek. (Of heathen worship, in Wisd. xiv. 15, 23.) —(1.) Formal, a knowledge of

Μυστήριον 425 Άάμωμος

hidden things, requiring a special communication or revelation; Wisd. vi. 24, οὐκ ἀπο-
κρύψω ὑμῖν μυστήρια ; Rom. xvi. 25, μυστήριον σεσυγημένον ; xi. 25, οὐ θέλω ὑμᾶς ἀγνοεῖν
τὸ μυστήριον τοῦτο; 1 Cor. ii. 7, λαλοῦμεν θεοῦ σοφίαν ἐν μυστηρίῳ; Eph. vi. 19, γνωρίσαι
τὸ μυστήριον τοῦ εὐαγγελίου; 1 Tim. iii. 9, ἔχοντας τὸ μυστήριον τῆς πίστεως ἐν καθαρᾷ
συνειδήσει----ἰἶ6 knowledge which faith possesses, iii. 16, τὸ τῆς εὐσεβείας μυστήριον. Thus
also we may understand what our Lord says of the mysteries of the kingdom of heaven,
Luke viii. 10, ὑμῖν δέδοται γνῶναι τὰ μυστήρια τῆς βασιλείας τοῦ θεοῦ, τοῖς δὲ λοιποῖς ἐν
παραβολαῖς, ἵνα βλέποντες μὴ βλέπωσιν K.7.r.; Matt. xiii. 11 (Mark iv. 11, τὸ μ. τῆς B.);
the knowledge of the mysteries of the kingdom of heaven was given in parables. It
is evident from the passages now quoted that μυστήριον here designates information
dependent on divine revelation, a knowledge of the truths of the gospel so far as these have
been or are made known by divine revelation, and this must be regarded as the biblical or
N. T. meaning of the expression. (Nowhere in the O. T. save in the texts cited under
(IL).) In this sense the word occurs in 1 Cor, iv. 1, οἰκονόμοι μυστηρίων θεοῦ; xiii. 2,
ἐὰν ἔχω προφητείαν καὶ εἰδῶ τὰ μυστήρια πάντα Kal πᾶσαν τὴν γνῶσιν; Col. iv. 3,
λαλῆσαι τὸ μυστήριον τοῦ Χριστοῦ; ii. 2, εἰς ἐπίγνωσιν τοῦ μυστηρίου τοῦ θεοῦ, ἐν ᾧ
εἰσὶν πάντες οἱ θησαυροὶ τῆς σοφίας καὶ τῆς γνώσεως ἀπόκρυφοι. So also, if the reading
be genuine, in 1 Cor. ii. 1, καταγγέλλων ὑμῖν τὸ μυστήριον τοῦ θεοῦ (instead of μαρτύριον).
(110 That which is withdrawn from knowledge, which is hidden as the object of divine revelation,
—the word in the sense (I.) being a more formal term. — So especially in Ephesians and
Colossians. Eph. i. 9, γνωρίσας ἡμῖν τὸ μυστήριον τοῦ θελήματος αὐτοῦ ; iii. 3, κατὰ ἀπο-
κάλυψιν ἐγνωρίσθη μοι τὸ μυστήριον ; ver. 4, ἡ σύνεσίς μου ἐν τῷ μυστηρίῳ τοῦ Χριστοῦ,
ef. ver. 6; ver. 9, tls ἡ οἰκονομία τοῦ μυστηρίου τοῦ ἀποκεκρυμμένου ... ἐν τῷ θεῷ; Col.
i. 26, τὸ μυστήριον τὸ ἀποκεκρυμμένον... νυνὶ δὲ ἐφανερώθη, cf. ver. 27, τὸ πλοῦτος τῆς
δόξης τοῦ μυστηρίου τούτου ἐν τοῖς ἔθνεσιν, ὅς ἐστιν Χριστὸς ἐν ὑμῖν ; Rev. x. 7, ἐτελέσθη
τὸ μυστήριον τοῦ θεοῦ, ὡς εὐηγγέλισεν τοὺς... προφήτας. Of. Dan. ii. 18, 19, 27-30,
iv. 6; Wisd. ii, 22, τὰ μυστήρια τοῦ θεοῦ, the hidden laws of the divine government, God's
secret purposes. Ecclus. xxii. 22, xxvii. 16, 17, τὰ μυστήρια τοῦ φίλου; ver. 21; Tob.
xii. 7, 11, μυστήριον βασιλέως Judith ii, 2, ἔθετο per αὐτῶν τὸ μυστήριον τῆς βουλῆς
αὐτοῦ; 2 Mace. xiii. 21, προσήγγείλε τὰ μυστήρια τοῖς πολεμίοις. So also in 1 Cor. xiv. 2,
πνεύματι λαλεῖ μυστήρια ; xv. 51, μυστήριον ὑμῖν λέγω ; 2 Thess. ii. 7, τὸ μυστήριον τῆς
ἀνομίας ἐνεργεῖται, Eph. v. 32, τὸ μυστήριον τούτο μέγα ἐστίν. So in Rev. i. 20, τὸ μυσ-
τήριον τῶν ἑπτὰ aotépwv—that which is hidden beneath the seven stars; xvii. 7, σοὶ ἐρῶ τὸ
μυστήριον τῆς γυναικός, and the inscription μυστήριον upon the forehead of this woman,
xvii, 5. So also if the parables themselves, apart from their import, be called μυστήρια
(though this indeed is nowhere the case), vid. Matt. xiii. 11, τὰ μυστήρια τῆς Bac. τ. ovp.

Μῶμος, ὃ, blame, fault. Num, xix. 2; Lev. xxi. 16,17, 21; Deut. xv. 21 =n.
Hence

ἔἜδάμωμος, ὁ, ἡ, without blame, without fault, as against ἔμμωμος, which Aguila
3H

ἔἌμωμος 426 Nexpos

and Symmachus employ in Mal. i. 14 instead of the διεφθαρμένον of the LXX., but which
is not known elsewhere in profane Greek. “Apwyos likewise is very rare in profane
Greek, Hesiod, 7h. 259, φυήν τ᾽ ἐρατὴ καὶ εἶδος ἄμωμος ; Anacr. in Stob. Hel. lxvi. 6,
κόμης ἄμωμον ἄνθος: Aesch. Pers. 185, δύο γυναῖκε.... κάλλει ἀμώμω; Herod. ii. 177,
ἄμωμος νόμος. More frequently in the LXX., for the most part =D’2A, Ex, xxix. 1;
Lev. i. 3,10, xxii. 21, compare the contrast in ver. 22. Num. vi 14, xix. 2, of the
spotlessness of the beasts for sacrifice. (Compare 1 Macc. iv. 42, of the priests. So
also in Philo.) Answering to this we have in the N. T. 1 Pet. i. 19, ἐλυτρώθητε τιμίῳ
αἵματι ὡς ἀμνοῦ ἀμώμου καὶ ἀσπίλου Χριστοῦ; Heb. ix. 14, ἑαυτὸν προσήνεγκεν ἄμωμον
τῷ θεῷ. The application of the word elsewhere in the N. T. may be akin to this, espe-
cially its combination with ἅγιος, Eph. i 4, v. 27; Col. i 22, ἁγίους καὶ ἀμώμους καὶ
ἀνεγκλήτους. In the remaining places it alternates in the Mss. with ὠμώμητος, unblame-
worthy, blameless, which occurs in later Greek, and more frequently than ἄμωμος, Phil.
ii. 15; Jude 24; 2 Pet. iii 14.— Once more in Rev. xiv. 5. Chrysostom combines
ἀμωμότης and τελειότης

Ν

Νεκρός, 6, poetic (especially in Homer) νεκύς, akin to the Latin nex, necare, nocere,
also an adj. νεκρός, a, dv; a dead body, a human corpse, especially of those fallen in battle
(cf. Rev. xvi. 3); hence, generally, the dead as distinct from the living, the deceased—the
dead in Hades, νεκροὶ τεθνηῶτες. Cf. Hom. Od. xii. 383, δύσομαι εἰς ᾿Αἴδαο καὶ ἐν vexvécos
φαείνω; 1 Pet. iv. 6, νεκροῖς εὐηγγελίσθη;; Luke xvi. 30, ἐάν τις ἀπὸ νεκρῶν πορευθῇ
πρὸς αὐτούς. Τεθνηκώς denotes one who has experienced death ; νεκρός, one who is in a
state of death (cf. θάνατος (II.) (a.) and (6.)). John xii. 1, ὅπου ἣν Adfapos ὁ τεθνηκώς, dv
ἤγειρεν ἐκ νεκρῶν; Rev. i. 17; Acts xx. 9, etc. Cf. 1 Thess. iv. 14, of κοιμηθέντες διὰ
τοῦ ᾿Ιησοῦ, with ver. 16, οἱ νεκροὶ ἐν Χριστῷ. Inthe N. T. the article is usually omitted in
the combinations ἐγείρειν, ἐγείρεσθαι, ἀναστῆναι ἐκ νεκρῶν, while νεκροί and οἱ νεκροί are
carefully to be distinguished, cf. Mark xii. 26,27; 1 Cor. xv. 15, 16, 29, 32,52. In
classical Greek, on the contrary, νεκροί is often used without the article to denote the dead.

Nexpés corresponds with θάνατος as the state of man when he has suffered the penal
sentence of death, and therefore like θάνατος it is often used in N. T. Greek to denote the
state of men still living; and we may understand it of the state of those whose life is
appointed to death as the punishment of sin; but not, as is so often supposed, of so-
ealled “spiritual death.” Cf. Col. ii, 13, Eph. ii. 1, 5, νεκροὶ ἐν παραπτώμασιν (an
expression like νεκροὶ ἐν Χριστῷ, except that this latter presupposes the death of the body),
with Rom. vii. 9, ἡ ἁμαρτία avéfnoev, ἐγὼ δὲ ἀπέθανον ; Eph. iv. 18, ἀπηλλοτριωμένοι
τῆς ζωῆς τοῦ θεοῦ, and Harless im loc. See also the context in Eph. ii. 1, 5-7, νεκροὺς
ἐν παραπτώμασιν συνεζωοποίησεν τῷ Χριστῷ, χάριτί ἐστε σεσωσμένοι, καὶ συνήγειρεν, καὶ
συνεκάθισεν ἐν τοῖς ἐπουρανίοις ἐν Χριστῷ ᾿Ιησοῦ. Were we to take νεκρός to denote reli-

παν τυεες--

— νυν,

Νεκρός 427 Νέκρωσις

gious inaction and incapability, we should violate the connection of the passage which treats
of the reception of salvation. Compare also the O. T. passages, Prov. xxi. 16, ix. 18, ii. 18
(Hebrew). So also cf. Eph. v. 14, ἔγειρε ὁ καθεύδων καὶ ἀνάστα ἐκ τῶν νεκρῶν καὶ ἐπιφαύσειε
σοι ὁ Χριστός, with Isa. ix. 1, lx. 1 sqq.; Ezek. xxxvii. Death in the language of Scripture
denotes the condition of man apart from salvation, which certainly implies a moral condi-
tion, moral conduct—vexpol ἐν παραπτ. ...; but this moral condition is not itself called
death. The main element in the conception of death is a judicial sentence on account of
sin, just as life in its highest sense means salvation, and yet ζῆν never (save with an
express qualification) denotes moral action in life; cf. Rom. vi. 11, νεκρὸς τῇ ἁμαρτίᾳ.
Νεκρός is = given over to death (even during life), vid. Rom. viii. 10, σῶμα νεκρὸν δι᾽
ἁμαρτίαν. The passage which seems most to favour the meaning “spiritual death” is
Rom. vi. 13, παραστήσατε ἑαυτοὺς TH θεῷ ὡς ἐκ νεκρῶν ζῶντας ; but these words are
so closely connected with vv. 6-11 (see especially vv. 8, 10, 11) that they cannot have
this meaning, ὡς not being = tanquam, but = quippe qui. In Rom. xi. 15, εἰ γὰρ ἡ ἀπο-
βολὴ αὐτῶν καταλλαγὴ᾽ κόσμου, τίς ἡ πρόσλημψις εἰ μὴ ζωὴ ἐκ νεκρῶν, νεκρός evidently
denotes the state of unbelieving Israel apart from the gospel. — In Matt. viii. 22 (Luke
ix. 60), ἄφες τοὺς νεκροὺς θάψαι τοὺς ἑαυτῶν νεκρούς, it is clear that the mortwi sepelientes
as well as the mortui sepeliendi are in a state of death, with this difference, however, the
former are under sentence of death, and the latter have already suffered the penal sentence ;
whereas they who follow the Lord have found salvation, and have entered upon fellow-
ship with Him, cf. Isa. ix. 1. There remains for consideration Rev. iii. 1, ὄνομα ἔχεις
ὅτι ζῆς καὶ νεκρὸς εἶ, where mention is not certainly made of moral inability, but only of
inaction, and we may understand ζῆν and νεκρός as, eg., in Xen. Cyr. viii. 7. 23, τὰ ἔργα
τινὸς ζῶσιν ἐμφανῆ (perhaps = to flowrish). Still see also ver. 2, στήρισον τὰ λοιπὰ ἃ
ἔμελλον ἀποθανεῖν. ---- For Luke xv. 24, of the prodigal son, νεκρὸς ἦν καὶ ἀνέξησεν, ἣν
ἀπολωλὼς καὶ εὑρέθη, cf. Soph. Philoct. 1030, ὃς οὐδέν εἰμι καὶ τέθνηχ᾽ ὑμῖν πάλαι.
For other examples, vid. Kypke, observ. ser.— In profane Greek, νεκρός is certainly used
in the same manner as when we speak of spiritual death, cf. Clem. Alex. Strom. 5, διὸ
καὶ ἐν τῇ βαρβάρῳ φιλοσοφίᾳ νεκροὺς καλοῦσι τοὺς ἐκπεσόντας τῶν δογμάτων καὶ καθυπο-
τάξαντας τὸν νοῦν τοῖς πάθεσι τοῖς ψυχικοῖς. Of. schol. on Aristoph. Ran, 423, διὰ τὴν
κακοπραγίαν νεκροὺς τοὺς ᾿Αθηναίους καλεῖ. So also in patristic Greek.

The adjective is in N. T. Greek, like ζῆν in profane Greek, applied to other conceptions
whose position, force, or efficacy is to be specially characterized (vid. dw), eg. πίστις νεκρά,
Jas. ii, 17, 26, ἁμαρτία νεκρά; Rom. vii. 8, ἔργα νεκρά; Heb, vi. 1, ix. 14, works in
which no life appears, which carry death in them, as works of sin; hence vi. 1, μετάνοια
ἀπὸ νεκρῶν ἔργων ; ix. 14, καθαρίξειν τὴν συνείδησιν ἀπὸ νεκρῶν ἔργων. Compare defile-
ment through death, under καθαρίζειν.

Νέκρωσες, ἡ, a killing; rarely in classical Greek, and very rarely, it would seem,
with an active meaning; usually decay (Galen) or deadness, Rom. iv. 19, τὴν νέκρωσιν

Νέκρωσις 428 Νόμος

τῆς μήτρας Σάῤῥας. Cf. Chrys., νέκρωσιν χρὴ νοεῖν ψυχῆς τὴν κακοπραγίαν. Then in
2 Cor. iv. 10, τὴν νέκρωσιν τοῦ ᾿Ιησοῦ ἐν τῷ σώματι περιφέροντες, ἵνα καὶ ἡ ζωὴ τοῦ
᾿Ιησοῦ ἐν τῷ σώματι ἡμῶν φανερωθῇ = the killing as an event past, as Jesus was put to
death, what befell Him every way befalls us. Of. 1 Cor. xv. 31; Rom. viii. 36.—vexpda,
Rom. iv. 19; Col. iii. 5; Heb. xi. 12.

Νέος, a, ov, new, not yet old, te. young, lively. See καινός; cf. οἶνος νέος,
Matt. ix. 17; Mark ii. 22; Luke v. 37, 38, in contrast with οἶνος πάλαιος, ver. 39.
What has not long existed, eg. νέοι θεοί, often of Zeus, etc., in contrast with the Titans ;
νέος μαθητής, a novice, Aristotle, Zih. i. 3. In the LXX. generally = 2; only in Lev.
xxiii, 16, xxvi. 10, Song vii. 13 = YN. Its relation to καινός is that it does not in itself
displace or supplant the old, but simply excludes oldness, and what pertains to age. Hence
διαθήκη νέα, Heb. xii. 24, not as supplanting the πάλαια, but because it is not as the
πάλαια, Vili. 13, vii. 18,19. Thus also we must take Col. iii. 10, ἐνδυσάμενοι τὸν νέον
τὸν ἀνακαινούμενον K.T.r., Where dvaxaw. denotes the exclusion and supplanting of the
old man, while véos answers to madvyyevecia, Tit. iii, 5, and to ἄνωθεν γεννηθῆναε,
John iii. 3; ef. Ps. ciii, δ, ἀνακαινισθήσεται ἡ νεότης cov. We may observe the same
relation of νέος to παλαιός in 1 Cor. v. 7, ἐκκαθάρατε τὴν παλαιὰν ζύμην, ἵνα Fre νέον
φύραμα, καθώς ἐστε afvyor—tlsewhere, excepting in Tit. ii, 4 (feminine), the compara-
tive νεώτερος, Luke xv. 12, 13, xxii, 26; John xxi. 18; Acts v. 6; 1 Tim. v. 1, 2,
11, 14; Tit. ii, 6; 1 Pet. v. 5.

N ¢ 6, to renew; very rarely in profane Greek; Jer. iv. 3, νεώσατε ἑαυτοῖς νεώματα
(fallow ground) καὶ μὴ σπείρητε ἐπ’ ἀκάνθαις. Somewhat oftener we meet with vedw in
profane Greek, to plough fallow ground, to prepare new grownd for seed.

‘Avavedao, to renew, to make young. Suidas, ἀναξωπυρῆσαι, ἀνανεῶσαι, ἀνεγεῖραι,
ζωῶσαι. The active rarely occurs, eg. Mare. Anton. iv. 3, dvavéov σεαυτόν. In
the LXX. Job xxxiii, 24, ἀνανεώσει αὐτοῦ τὸ σῶμα ὥσπερ ἀλοιφὴν ἐπὶ τοίχου;
Aquila in Ps, xxix. 2, ἀνανέωσάς με, The middle in a transitive sense occurs some-
what oftener, in Thucyd., Herodian, Polyb., Diodor.; παλαιὰν φιλίαν, Thue. vii. 33 ;
1 Mace. xii. 1, 10, 16 ; τὴν wayyy, Herodian, iv. 15,16. But the middle never occurs
with a reflexive meaning = to renew oneself. It is evident that the meaning “to recollect,”
eg. Luc. amor. 8, ἡρωϊκοὺς μύθους ἀνανεούμενος ; Sext. Pyrrh. Hyp. iii. 268,
ἀναμιμνησκόμενοι καὶ ἀνανεοίμενοι ταῦτα ἅπερ ἤδεσαν, is only a particularizing of the
meaning to renew, to refresh, even if we had not the full expression, ἀνανεοῦσθαί τι τῇ
μνήμῃ, Thom. Mag. p. 28. It is accordingly, in Eph. iv. 23, ἀνανεοῦσθαι τῷ πνεύματι
τοῦ vods ὑμῶν, to be taken passively, cf. ii. 10, iv. 24. As to the thing meant, see νέος,
and what is there said upon Col. iii. 10.

Νόμος, ὃ, usage, custom, right, ordinance; Hesiod, Pindar, Herodotus, eg. Hes.
Th. 66, Μοῦσαι... μένπονται πάντων τε νόμους καὶ ἤθεα xédva; Herod. i, 132, ἄνευ

Νόμος 429 Νόμος

μάγου οὔ σφι νόμος ἐστὶ θυσίας ποιέεσθαι ; 1. 61, ἐμίσγετό οἱ οὐ κατὰ νόμον ; iii. 38,
νόμον πάντων βασιλέα φήσας elvar—usus est tyrannus. The word is derived from νέμω,
to assign, manage, or administer, cf. νέμεσις, νεμέσεια, and, according to Curtius, is akin to
Numa, Numitor, numerus; Cic. de leg. i. 19, Legem doctissimi viri Graeco putant nomine
a suum ewique tribuendo appellatam; Plat. Symp. ii. 644 C, of νόμοι τῆς ἴσα νεμούσης
eis τὸ κοινὸν ἀρχῆς καὶ δυνάμεως ἐπώνυμοι γεγόνασιν. (That the idea of order is the
prominent one, appears from the fact that νόμος is applied to the order of tone and of key
in music, ef. Deut. xxxii. 46=77¥.) It had come to be used in a special sense of laws of
state and equity committed to writing; cf. Aristot. Rhet. ad Alex. 2, νόμος δέ ἐστιν
ὁμολόγημα πόλεως κοινὸν διὰ γραμμάτων προστάττον πῶς χρῆ πράττειν ἕκαστα; Plat.
Legg. i. 644 D, ὃς (λογισμὸς) γενόμενος δόγμα πόλεως κοινὸν νόμος ἐπωνόμασται. The
νόμοι differed from the ἔθη as the written from the unwritten laws, Schol. Thue. ii. 37;
Plat. Legg. viii. 841 B, wap’ αὐτοῖς ἔστω νόμιμον, ἔθει καὶ ἀγράφῳ νομισθὲν νόμῳ ; Plut.
Lyk. 18, μία οὖν τῶν ῥητρῶν ἦν, ὥσπερ εἴρηται, μὴ χρῆσθαι νόμοις ἐγγράφοις ; Aristot.
Rhet. i, 10. 2, νόμος δ᾽ ἐστὶν ὁ μὲν ἴδιος, ὁ δὲ κοινός. λέγω δὲ ἴδιον μὲν καθ᾽ ὃν
γεγραμμένον πολιτεύονται" κοινὸν δὲ ὅσα ἄγραφα παρὰ πᾶσιν ὁμολογεῖσθαι δοκεῖ; οἵ,
γράφειν, γράμμα, and the N. T. characteristic designation of O. T. law as ypc'upa. “In
Athens, Solon’s laws were specially called νόμοι, those of Draco θεσμοί, and hence νόμος
became the established name for Jaw when set up in a state, and recognised as a
standard for the administration of justice, whether transmitted from generation to genera-
tion, or set up by legislative power; in Herod., the Tragedians, Aristotle, Xen., Plato; but
Homer (who seems not to know the word at all in the Odyssey or Iliad) uses θέμιστες in
this sense,’ Passow. As νόμος denotes law as a rule and ordinance, it is evident that the
word attained this signification only upon the formation of a settled national life; and as
it denotes all that pertains to the order of state and law, it serves as a fit rendering for
the Hebrew in (literally, instruction or pointing out of God’s order towards Israel), whereas
ph = πρόσταγμα, and especially δικαίωμα; M¥2 = ἐντολή. Synonyms, θεσμός ---Ἰὰνγ with
teference to the authority upon which it rests, and which it asserts; ἐντολή, of a par-
ticular command (cf. Heb. vii. 5, ix. 19; Matt. xxii. 36; Eph. 11. 15); δόγμα, an
authoritative conclusion, a proposition universally binding.

As to the use of the word in the N. T., and in biblical Greek generally, it differs, first of
all, formally from that of classical Greek, in the fact that in the latter legal enactments col-
lectively are designated by the plural, and particular laws by the singular (which also
denotes “usage,” “right,” and as a generic term, ¢.g. in Plato, de legibus, 314 B, τὰ δόγματα
ταῦτα καὶ ψηφίσματα νόμον εἶναι) ; cf. Kriiger on Thue. i. 77. 2, “6 νόμος was used as
a collective noun in prose by no means so generally as our word Jaw, though it occurs
thus, ¢g., with reference to a passage of Pindar [Plat. Gorg. 484 B], in [Herod. iii. 38. 2]
Plat. Prot. 337 D, de leg. 690 B. On the contrary, rendering the same passage, we have
οἱ πόλεως βασιλῆς νόμοι, Symp. 196 O; ef. Aristotle, Pol. iii. 3. At any rate, 6 νόμος
does not thus appear in Thue.” But in biblical Greek ὁ νόμος signifies the law of the

Νόμος 430 Νόμος

Israelites, according to which all the relations of personal and social life were regulated,
—the divine law with its various enactments; cf. ὁ νόμος τῶν ἐντολῶν ἐν δόγμασιν,
Eph. ii. 15. The plural only, as in Heb. viii. 10, x. 16 (from Jer. xxxi. 31, where in
the Hebrew it is singular), διδοὺς νόμους μου εἰς τὴν διάνοιαν αὐτῶν. Νόμος is used (1)
in quite a general way as = law; but thus it rarely occurs, as in John xix. 7, ἡμεῖς νόμον
ἔχομεν καὶ κατὰ τὸν νόμον ἡμῶν ὀφείλει ἀποθανεῖν. So in the expressions, ὁ νόμος τοῦ
νοός μου, Rom. vii. 23; ἕτερος νόμος (sc. ὁ ὧν ἐν τοῖς μέλεσίν μου)... ὁ νόμος τῆς
ἁμαρτίας, and ver. 25 ; viii. 2, ὁ νόμος τῆς ἁμαρτίας καὶ τοῦ θανάτου, opposed to ὁ νόμος
τοῦ πνεύματος τῆς ζωῆς ἐν Χριστῷ ᾿Ιησοῦ. ΑἸ] these expressions have reference to the
law of God as it lays claim to man’s obedience as the only universally valid law. Cf.
Rom. vii. 1, 6 νόμος κυριεύει τοῦ ἀνθρώπου, and therefore law as a power determining
man, cf. ver, 23 ; δουλεύειν νόμῳ, ver. 25; δεδέσθαι νόμῳ, vii. 2 (1 Cor. vii. 39); vii. 2, ὁ
νόμος τοῦ ἀνδρός, cf. Lev. xiv. 2, ὁ νόμος τοῦ Nerpod.—Rom. 111, 27, διὰ ποίου νόμου ; τῶν
ἔργων; οὐχὶ, ἀλλὰ διὰ νόμου πίστεως. Accordingly (11.) νόμος is used constantly (as in
the Ο. T. Apocrypha) to designate that rule of life and action which God gave the Israelites,
the law of the people of Israel, more particularly described as ὁ νόμος τοῦ κυρίου, Luke ii.
39, xxiii. 24; ὁ νόμος τῶν ᾿Ιουδαίων, Acts xxv. 8, cf. John xviii. 31; Acts xviii. 15,
xxiii. 29; ὁ νόμος ἡμῶν, John vii. 51, xix. 7; Acts xxiv. 6; 6 πατρῷος νόμος, Acts
xxii. 3; 6 νόμος Μωῦσέως, John vii. 23; Luke ii. 22; Acts xiii. 39, xv. 5, xxviii, 23 ;
1 Cor. ix. 9; Heb. x. 28. This latter expression can hardly be regarded as the historical
designation for the law of Israel, but as the name given to it in the light of the history
of redemption; and it is connected with Moses in the position assigned him in that
history, cf. John i 17, ὁ νόμος διὰ Maiicéws ἐδόθη, ἡ χάρις καὶ ἡ ἀλήθεια διὰ ᾿Ιησοῦ
Χριστοῦ ἐγένετο; v. 45, Μωῦσῆς εἰς ὃν ἠλπίκατε, cf. ver. 46; Acts vi. 11, λαλεῖν
ῥήματα βλάσφημα εἰς Μωϊσῆν καὶ τὸν θεόν ; vii. 35, 37, 44; xxi. 21, ἀποστασίαν
διδάσκεις ἀπὸ Μωῦσέως ; Rom. ν. 14, ἐβασίλευσεν ὁ θάνατος ἀπὸ ᾿Αδὰμ μέχρι Moicéws
κιτιλ.; 1 Cor. x. 2, πάντες εἰς τὸν Μωῦσῆν ἐβαπτίσαντο; 2 Cor. iii. 7 sqq.; Heb. iii;
Gal. iii, 19 sqq.—We also find it alone =the law, not so much, with special limitation,
our law, i.e. the law of Israel, but rather God’s law, ὁ νόμος τοῦ θεοῦ, Rom. vii. 22, 25,
viii. 7; clothed with divine authority, and laying claim to independent and exclusive
obligation, ordering man’s relations to God, and governing human life universally with refer-
ence to God. Compare the biblical conception of δίκαιος, Acts xviii. 13, παρὰ τὸν νόμον
ἀναπείθει οὗτος τοὺς ἀνθρώπους σέβεσθαι τὸν θεόν; Matt. v. 18, ἕως ἂν παρέλθῃ ὁ οὐρανὸς καὶ
ἡ γῆ, ἰῶτα ἕν ἢ μία κεραία οὐ μὴ παρέλθῃ ἀπὸ τοῦ νόμου; xxii. 36, xxiii. 23; Luke ii. 27,
x. 26,xvi.17; Acts vii. 53, xv. 24, xxi. 20, 24, 28, xxii. 12, xxiii. 8. In St. Paul’s Epistles,
in Hebrews, and in James, it occurs without the article in the same sense, but not in the
nominative save in Rom. iv. 15, v. 20; the article is usually wanting in places where
stress is laid not upon its historical impress and outward form, but upon the conception
itself; not upon the Jaw which God gave, but upon Jaw as given by God, and as therefore
‘he only one that is or can be. So especially in passages where νόμος is used alternately

Νόμος 431 Νόμος

with and without the article, Rom. ii. 14, 15, ὅταν γὰρ ἔθνη τὰ μὴ νόμον ἔχοντα φύσει
τὰ τοῦ νόμου ποιῶσιν, οὗτοι νόμον μὴ ἔχοντες ἑαυτοῖς εἰσὶν νόμος, οἵτινες ἐνδείκνυνται τὸ
ἔργον τοῦ νόμου γραπτὸν ἐν ταῖς καρδίαις αὐτῶν ; ii. 23, ὃς ἐν νόμῳ καυχᾶσαι, διὰ τῆς
παραβάσεως τοῦ νόμου τὸν θεὸν ἀτιμάζεις ; ver. 27, κρινεῖ σε ἡ ἐκ φύσεως ἀκροβυστία τὸν
νόμον τελοῦσα σὲ τὸν διὰ γράμματος καὶ περιτομῆς παραβάτην νόμου ; Rom. iv. 15, 6 γὰρ
νόμος ὀργὴν κατεργάζεται" οὗ γὰρ οὐκ ἔστιν νόμος, οὐδὲ παράβασις. But that νόμος with-
out the article also means the law which was given to Israel, is clear most manifestly
from Rom, v. 13, ἄχρι yap νόμου ἁμαρτία ἦν ἐν κόσμῳ, ἁμαρτία δὲ οὐκ ἐλλογεῖται μὴ
ὄντος νόμου; ver. 20, νόμος δὲ παρεισῆλθεν, ἵνα πλεονάσῃ τὸ παράπτωμα; cf. v. 14, ἀπὸ
᾿Αδὰμ μέχρι Moicéws. Νόμος, that which law is, namely, God’s ordainment, the expres-
sion of the will of God, has but one historical embodiment, viz. ὁ vduos;—genus and
species coincide. (Noyos does not occur without the article in the historical books of the
N. T. excepting in Luke ii, 23, 24, where, as a particularizing designation, νόμος κυρίου
is used. We find it oftener in the O. T. Apocrypha.)

While in the Epistle to the Hebrews the law is viewed as an historical preparation
for the revelation of grace in Christ, as an institution and rule for the obtainment of
grace in the O. T. dispensation, in the Pauline Epistles (Romans, 1 Cor., Gal., Eph., Phil.
1 Tim.) and in the Epistle of James it is regarded as the divine order and rule of human
life and conduct,—the announcement of God’s commandments which are ever obligatory
upon man; and its connection with the plan of salvation in Christ is explained accord-
ingly. Hence has arisen the ordinary distinction, already perhaps finding its basis in the
O. T. (cf. Ex. xxxiv. 28; Deut. x. 4, and especially Deut. v. 22), between the ceremonial and
the moral law. We cannot, indeed, say that St. Paul speaks only of the moral law, and
the Epistle to the Hebrews of the ceremonial law. When St. Paul says, Gal. v. 3, μαρ-
τύρομαι δὲ πάλιν παντὶ ἀνθρώπῳ περιτεμνομένῳ Ste ὀφειλέτης ἐστὶν ὅλον τὸν νόμον
ποιῆσαι, he evidently has in his mind the entire law of Israel; and so in Phil. iii. 5, 6,
κατὰ νόμον Φαρισαῖος... κατὰ δικαιοσύνην τὴν ἐν νόμῳ γενόμενος ἄμεμπτος, cf. Rom,
vii. 7-11. The law which forbade sin presented a perfect righteousness to the sinner by
instituting propitiatory sacrifice; and thus we may understand such passages as Luke i. 6.
Still, as the apostle usually gives prominence to man’s relation to the law and its claims
upon him, he generally views the law as the requirement and rule of man’s moral and
religious life, νόμος δικαιοσύνης, Rom. ix. 31; viii. 7, τὸ φρόνημα τῆς σαρκὸς ἔχθρα εἰς
θεὸν" τῷ γὰρ νόμῳ τοῦ θεοῦ οὐχ ὑποτάσσεται" οὐδὲ γὰρ δύναται; iii. 19, ὅσα ὁ νόμος λέγει
τοῖς ἐν τῷ νόμῳ λαλεῖ, ἵνα πᾶν στόμα φραγῇ καὶ ὑπόδικος γένηται πᾶς ὁ κόσμος τῷ θεῷ;
ii, 26, ἐὰν οὖν ἡ ἀκροβυστία τὰ δικαιώματα τοῦ νόμου φυλάσσῃ. Cf. ver. 23 with
vy. 21, 22; vii. 7, τὴν ἐπιθυμίαν οὐκ ἤδειν εἰ μὴ ὁ νόμος ἔλεγεν οὐκ ἐπιθυμήσεις ; Viii,
3, 4, xiii. 8, 10; Gal. iii, 10, 12,13; 1 Timi. 8,9. He contemplates man mainly in
his relation to God’s plan of salvation, therefore he says, Gal. iii. 12, ὁ νόμος οὐκ ἔστιν ἐκ
πίστεως ; and the claims of the law with reference to moral conduct (the Decalogue) he
considers to be the main point and the starting-point of the entire law. Its ordinances

Νόμος 432 Νόμος

as to worship and sacrifice are in his view partly the extension and application of those
fundamental principles, and partly a kind of amends or atonement for a deficient moral
obedience. Comp. Deut. v. 22, and Jehovah added no more, with reference to the
Decalogue. But viewing the law as a divine institution connected with man’s salvation
as realized in Christ, so that there comes mainly into consideration what and how much
grace the law gave the sinner, the Epistle to the Hebrews gives prominence to its ordain-
ments concerning priesthood and sacrifice. Heb. vii. 5, 28, ὁ νόμος yap ἀνθρώπους καθίσ-
τησιν ἀρχιερεῖς ; ix. 22, ἐν αἵματι πάντα καθαρίζεται κατὰ τὸν νόμον ; x. 8, viii. 4, ix. 19 (for
vii. 16, κατὰ νόμον ἐντολῆς σαρκίνης, see σάρκινος). Paul makes use of the law to prove
the fact of sin; in the Epistle to the Hebrews the law is represented in its bearing upon
presupposed sin. Gal. iii, 19, τί οὖν ὁ νόμος ; τῶν παραβάσεων χάριν προσετέθη ; Rom.
iv. 15, v. 18, 20, vii. 8; Heb. x. 3, ἐν αὐταῖς ἀνάμνησις ἁμαρτιῶν κατ᾽ ἐνιαυτόν ; Rom.
iii. 20, διὰ νόμου ἐπίγνωσις ἁμαρτίας. The Decalogue proves the fact of sin, and convicts
man; recognising man’s guilt, the law ordains sacrifice and priesthood. Thus far the

usual distinction between the moral and ceremonial law is allowable, but we must regard

them as two constituent and connected parts of one and the same whole. The idea of
the law as a moral standard is to be found even in the Epistle to the Hebrews; see chap.
viii. 10, x. 16, ii. 2, viii. 9, ix. 15, x. 28, ἀθετήσας τὶς νόμον Mwicéws .. . ἀποθνήσκει.
Even the Ο. T. indicates this distinction by attaching special importance to the Decalogue,
Ex. xxxiv. 28, xxv. 16. But the close connection between the two parts of the law
appears in the similarity of statement concerning its abrogation by the revelation of grace
in Christ both in Hebrews and in St. Paul’s Epistles; see Heb. vii. 5, 12, μετατιθεμένης
yap Ths ἱερωσύνης ἐξ ἀνάγκης καὶ νόμου μετάθεσις γίνεται ; x. 1, σκιὰν γὰρ ἔχων 6 νόμος τῶν
μελλόντων ἀγαθῶν ; vii. 19, οὐδὲν γὰρ ἐτελείωσεν ὁ νόμος. With these compare Rom.
x. 4, τέλος γὰρ νόμου Χριστός; Eph. ii. 15, ἐν τῇ σαρκὶ αὐτοῦ τὸν νόμον τῶν ἐντολῶν ἐν
δόγμασιν καταργήσας. (It is in keeping with this that the operation of divine grace is
called in Hebrews καθαρίζειν, and by St. Paul δικαιοῦν.) As to the relation of the law
to the plan of salvation, cf. Heb. x. 3, ἐν αὐταῖς ἀνάμνησις ἁμαρτιῶν, x. 1, σκιὰν yap ἔχων
«.7.., With St. Paul’s declarations, Gal. iii. 21, 24, ὁ νόμος παιδαγωγὸς ἡμῶν γέγονεν εἰς
Χριστὸν, ἵνα ἐκ πίστεως δικαιωθῶμεν; ver. 23, ὑπὸ νόμον ἐφρουρούμεθα συγκεκλεισμένοι εἰς
τὴν μέλλουσαν ἀποκαλυφθῆναι πίστιν. St. Paul, too, contemplates the law as ἃ prepara-
tion for grace; but he has in his mind what the law demands as preparative to the gift
and reception of salvation, whereas the Epistle to the Hebrews contemplates what the law
gives or provides. Though in St. Paul’s view the law is not contradictory or opposed to
the promises of grace (Gal. iii, 21, ὁ οὖν νόμος κατὰ τῶν ἐπαγγελιῶν τοῦ θεοῦ ; μὴ
γένουτο !), still he always denies to it any causative relation direct or indirect to the
accomplishment of salvation or the blessings of grace; Rom. iii. 21, χωρὶς νόμου δικαιο-
σύνη θεοῦ mepavépwrat ; cf. vv. 27, 28; iv. 18, od γὰρ διὰ νόμου ἡ érayyedla; viii. 3, 4,
ix. 31, x. 5; Gal. ii, 21, iii, 18; Phil. iii. 9. Considering the bearing of the law upon
sin, it must rather lead to the opposite of salvation, Gal. iii. 18, Χριστὸς ἡμᾶς ἐξηγόρασεν

‘

τ Ξες-εε τ :Ῥϑ.-

Νόμος. 433 “Avopos

ἐκ τῆς κατάρας τοῦ νόμου; ver. 10, ὅσοι ἐξ ἔργων νόμου εἰσὶν, ὑπὸ κατάραν εἰσίν ; Rom.
vii. 13, τὸ οὖν ἀγαθὸν ἐμοὶ γέγονεν θάνατος. Nay more, it may be said to bear a causative
relation to sin, Rom. vii. 8, χωρὶς yap νόμου ἁμαρτία νεκρά, cf. ver. 9. Ver. 5, τὰ παθή-
ματα τῶν ἁμαρτιῶν τὰ διὰ τοῦ νόμου; v. 20; 1 Cor. xv. 56, ἡ δύναμις τῆς ἁμαρτίας ὁ
νόμος, though we cannot say, ὁ νόμος ἁμαρτία, Rom. vii. 7, cf. vv. 12, 14,16. By the
revelation and gift of grace, man’s relation to the law as a criminal is done away. Rom.
Vii. 6, κατηργήθημεν ἀπὸ τοῦ νόμου; ver, 4, ἐθανατώθητε τῷ νόμῳ διὰ τοῦ σώματος τοῦ
Χριστοῦ (cf. vv. 2, 3); Gal. iv. 5. Cf. Gal. ii, 19, διὰ νόμου νόμῳ ἀπέθανον... Χριστῷ
συνεσταυρῶμαι. See also the antithesis, ὑπὸ νόμον... ὑπὸ χάριν, Rom. vi. 14, 15 (Gal.
iv. 21, v..18).

As to the combinations in which νόμος appears, we may mention νόμος ἔργων, Rom.
ἯΙ, 27, cf. ἔργα νόμου, iii, 20, 28, ix. 32; Gal. ii. 16, iii, 2, 5,10; νόμος δικαιοσύνης,
Rom. ix. 31; νόμον πράσσειν, ii, 25; τελεῖν, ii. 27; πληροῦν, xiii. 8; Gal. v. 14;
φυλάσσειν, vi. 13; τὸν νόμον ποιεῖν, v. 3; John vii. 19, ef. ποιητὴς τοῦ νόμου, Rom.

"ἢ, 13; ἀκροατὴς τοῦ v., co nding with ὑπὸ νόμον εἶναι, vi. 14, 15; 1 Cor.
ρ rresponding

ix. 20; Gal. iv. 4, 5, v. 18; ἐξ ἔργων νόμου εἶναι, iii. 10, Rom. iv. 14; τὸν νόμον
γινώσκειν, vii. 1, cf. John vii. 49; νόμον καταργεῖν, ἱστάναι, Rom. 111, 31. Comp. ἐν
νόμῳ ἁμαρτάνειν, Rom. ii. 12, with ἐν νόμῳ δικαιοῦσθαι, Gal. iii, 11, v. 4——Also 1 Cor.
ix. 8; Gal. iii. 17, v. 23.—In the Epistle of James, ὁ νόμος and νόμος, in like manner,
denote the law given by God to Israel, ii. 9,10, 11, iv. 11, the πλήρωμα of which (Rom.
xiii, 10; Lev, xix. 18), ii, 8, is called νόμος βασιλικός as its most glorious and chief
precept, love, ceterarwm legum quasi regina (Knapp). Over against it stands the νόμος
ἐλευθερίας, ii. 12, i. 25, νόμος τέλειος ὁ τῆς ἐλευθερίας, evidently with reference to the
Pauline phraseology, as Rom. vii. 3, ἐλευθέρα ἐστὶν ἀπὸ τοῦ νόμου, cf. Gal. ii. 4, v. 1, 13.
See ἐλευθερία. (As St. James by this expression recognises the truth of St. Paul’s repre-
sentation, it is clear that in 11, 14 sqq. he does not oppose the Pauline doctrine of justifi-
cation, but an abuse of it ; see under ἔργον.) What St. James calls νόμος ἐλευθερίας is
with St. Paul the νόμος Χριστοῦ, Gal. vi. 2.

Lastly, (IIL) ὁ νόμος signifies the law in its written form, ™M7, or more fully
ΠΡ NA ID, Josh. viii. 31, οἷο. ; mn’ mn 1p, 2 Chron. xvii. 9; ody min spp, Deut.
xxviii. 61. So Matt. xii. 5; Luke x. 26; John x. 34; 1 Cor ix. 8. Yet it does not
always mean the Pentateuch alone (see John xii. 34, xv. 25), as also 771M does not stand
for law only, but for the divine revelation which determined the life of the people
generally, see e.g. Isa. i. 10, ii. 3, viii. 16, and elsewhere; so that God’s revelation as a
whole may be called the νόμος of Israel, especially as in its fixed and written form it
claims a normative character, Elsewhere God’s written and fixed revelation as a whole
is designated ὁ νόμος καὶ οἱ προφῆται, Matt. v. 17, vii. 12, xi. 13, xxii. 40; Luke xvi.16;
Acts xiii. 15, xxiv, 14, xxviii. 23; Rom. iii, 21; καὶ of ψαλμοί, Luke xxiv, 44,

"Avopos, ov, (1.) without law, lawless, eg. Plato, Polit. 302 KE, ἄνομος μοναρχία =
31

Ανομος 434 ᾿Ανομία

legibus carens. Thus, in contrast with ὑπὸ νόμον, 1 Cor. ix. 21, and with reference to
νόμος in its scriptural sense as the expression of God’s will and claims, τοῖς ἀνόμοις
ἐγενόμην ὡς ἄνομος, μὴ ὧν ἄνομος θεοῦ, ἀλλ᾽ ἔννομος Χριστοῦ. Its primary reference is
to the divine order historically revealed in the Ο. Τ', of which the heathen were destitute,
ef. Esth. iv. add., ἐμίσησα δόξαν ἀνόμων καὶ βδελύσσομαι κοίτην ἀπεριτμήτων Kal πάντος
ἀλλοτρίου ; Rom. ii. 12, ὅσοι γὰρ ἀνόμως ἥμαρτον, ἀνόμως καὶ ἀπολοῦνται. But in the
latter passage, μὴ ὧν ἄνομος θεοῦ, νόμος denotes the divine order generally, οἵ, Rom. iii. 31,
νόμον οὖν καταργοῦμεν διὰ τῆς πίστεως ; μὴ γένοιτο, ἀλλὰ νόμον ἱστῶμεν, with viii. 3, 4.
So of the heathen, Acts ii. 28, διὰ χειρὸς ἀνόμων προσπήξαντες.---(Ἰ1.) What is not in
harmony with the law, what contradicts the law, a negative form for the thought expressed
positively by παράνομος. Generally in biblical Greek it is used substantively; as an
adj. it occurs in the N. T. only in 2 Pet. ii, 8; Xen. Mem. iv. 4. 13, νόμοι πόλεως... ἃς
οἱ πολῖται συνθέμενοι & τε δεῖ πράττειν καὶ ὧν ἀπέχεσθαι ἐγράψαντο. Nopipos... ὃ
κατὰ ταῦτα πολιτευόμενος, ἄνομος δὲ ὁ ταῦτα παραβαίνων. Synonyms, ἄδικος, ἀσεβής,
ἀνόσιος. "Αδικος is predicated of the ἄνομος ; ἀνόσιος is the strongest term, denoting pre-
sumptuous and wicked self-assertion. Xen. Rep. Laced. viii. 5, οὐ μόνον ἄνομον, ἀλλὰ
καὶ ἀνόσιον θεὶς τὸ πυθοχρήστοις νόμοις μὴ πείθεσθαι. In biblical Greek, ἄνομος, ἀνομία
are predicated of the sinner, in order to describe his sin as opposition to or contempt of the
will of God; cf. the designation of the Antichrist as ὁ ἄνομος κατ᾽ é£., who is the incarna-
tion of the utter renunciation of God’s will, 2 Thess. ii. 8, with vv. 3,4. The term often
occurs in the LXX., but not as answering to any one Hebrew word. The participle of ywa
is rendered ἄνομος, παράνομος, ἀσεβής. Cf. Ps. li. 15; Isa. 1. 28, liii, 12 (Mark xv, 28;
Luke xxii. 3'7),—”*, Ps. civ. 36; 1 Sam. xxiv. 14; 1 Kings viii, 3; Hab. 111, 12—
yw, Isa. xxix. 20, ἐξέλιπεν ἄνομος καὶ ἀπώλετο ὑπερήφανος καὶ ἐξωλοθρεύθησαν οἱ
ἀνομοῦντες ἐπὶ xaxig.—n, Isa. ix. 17, x. 6.—In the Ν T. it occurs in 1 Tim. i. 9 still
in the same sense.—The positive παράνομος, παρανομεῖν, παρανομία, which more frequently
occurs in profane Greek, is but rarely used in O. T. Greek, and answers to no one
particular Hebrew word. Vid. ἁμαρτάνω. In the N. T. we have only παρανομία in
2 Pet. ii. 16, and παρανομεῖν in Acts xxiii. 3.

"A voypia, ἡ, lawlessness, contempt of law. Positively, παράβασις. Plato, Rep. ix,
575 A, ἐν πάσῃ ἀναρχίᾳ καὶ ἀνομίᾳ ζῶν, opposed to δικαιοσύνη, Xen. Mem. i. 2. 24,
ἄνθρωποι ἀνομίᾳ μᾶλλον ἢ δικαιοσύνῃ χρώμενοι. So also Matt, xxiii 28; Rom. vi. 19;
2 Cor. vi. 14, τίς yap μετοχὴ δικαιοσύνῃ καὶ ἀνομίᾳ; Heb. i. 9, It answers not only to
the general terms for sin, iy, NNDN, yep, but also to other more special expressions, such as
non, Ps. lv, 10, εἶδον ἀνομίαν καὶ ἀντιλογίαν ἐν τῇ πόλει; Isa. 11, 9, ἀνομία... δόλος ;
Ezek. vii, 23; πον, Ps, xxxvii. 1, Ixxxix. 23; p07, Ps. v. 4, xlv. 9; Ezek. iii, 19;
“pw, Ps. vii. 15.—It often seems to be parallel with ἁμαρτία. It denotes sin in its
relation to God’s will and law, like παράβασις, that which makes it guilt, cf. Rom. vii. 13,
ἵνα γένηται καθ᾽ ὑπερβολὴν ἁμαρτωλὸς ἡ ἁμαρτία διὰ τῆς ἐντολῆς ; V. 13, ἄχρι yap νόμου

᾿Ανομία 435 Νοῦς

ἁμαρτία ἣν ἐν κόσμῳ, ἁμαρτία δὲ οὐκ ἐλλογεῖται μὴ ὄντος νόμου. Sin can be imputed,
because it is ἀνομία. Hence 1 John iii 4, πᾶς ὁ ποιῶν τὴν ἁμαρτίαν, καὶ τὴν ἀνομίαν
ποιεῖ, καὶ ἡ ἁμαρτία ἐστὶν ἡ ἀνομία. Cf. 1 John ii. 3, iii, 22, v. 2,3; Ezek. xlvi. 20, τὰ
ὑπὲρ τῆς ἀνομίας -- DUS, guilt-offering. Heb. viii. 12, x. 17; Tit. ii 14; Rom. iv. 7;
Matt. vii. 23, xiii. 41.—-Now, as iA may denote God’s revelation of His will as a whole
for.the guidance of the people (vid. νόμος), so ἀνομία sometimes signifies absolute estrange-
ment therefrom; hence 2 Thess. ii. 7, τὸ μυστήριον τῆς ἀνομίας ; Matt. xxiv. 12.

Ἔννομος, ον, strictly, what is within the range of law, then, based upon law, and
governed or determined by the law; opposed to παράνομος. Aesch. Suppl. 879, δίκας
οὐ τυγχάνουσιν ἐννόμου ; Poly. ii. 47. 3, τὴν ἐννόμον βασιλείαν εἰς τυραννίδα μεταστῆσαι,
cf. Xen. Mem. i. 2.44. In the N. T. Acts xix. 39, ἐν τῇ ἐννόμῳ ἐκκλησίᾳ, vid. éxkr.;
1 Cor. ix. 21, μὴ dv ἄνομος θεοῦ, ἀλλ᾽ ἔννομος Χριστοῦ, cf. Gal. vi. 2; 1 Cor. iii 23.
Rarely in classical Greek of persons = just, true to law, eg. Plat. Rep. iv. 424 E, évvopos
kal σπουδαῖοι ἄνδρες ; Ecclus. Prol., ἡ ἔννομος βιῶσις.

Νοῦς, ὃ, usually in the 2d declension, but in the N. T. and in later, especially
patristic Greek, the gen. and dat. are of the 3d deel. vods, νοΐ; the acc. νόα is not found
in N. T. Greek, but in its stead νοῦν. The word belongs to the same root as γιγνώσκω,
Latin nosco, and signifies (I.) the organ of mental perception and apprehension, the organ of
conscious life; cf. Plut. Mor. 961 A, 9 καὶ λέλεκται" νοῦς ὁρῇ Kal νοῦς ἀκούει, τἄλλα
κωφὰ καὶ τυφλά, ὡς τοῦ περὶ τὰ ὄμματα καὶ ὦτα πάθους, ἂν μὴ παρῇ τὸ φρονεῖν, αἴσθησιν
οὐ ποιοῦντος. Hence νοῦς and ψυχή are often identified by the philosophers, cf. Aristot.
de Anima, i. 2, who is inclined to make a distinction, and to describe νοῦς as δύναμίς τις
περὶ τὴν ἀλήθειαν. The νοῦς is the organ of the consciousness preceding actions, or
recognising and judging them; cf. especially the frequent ἐν νῷ ἔχειν τι; it is (a.)
generally, the organ of thinking and knowledge—the understanding; or (0.) specially, the
organ of moral thinking or contemplation, Soph. Oecd. R. 600, οὐκ ἂν γένοιτο νοῦς κακὸς
καλῶς φρονῶν ; Hom. 77]. ix. 554, χόλος νόον oiddver (Luther, Gemiith), Hence (II.) νοῦς
means thinking, or moral thinking and knowing, understanding—sense; thus, ¢g., νοῦν ἔχειν,
to possess understanding, to be clever, Hom. Od. i. 3, πολλῶν δ᾽ ἀνθρώπων ἴδεν ἄστεα καὶ
νόον ἔγνω. Specially it means consideration, purpose, intention, decision, according to the
connection in which it is used; and Homer joins βουλή, μῆτις, θυμός with it as synonyms,
But with these significations we find it used almost exclusively in Homer.

The LXX. use the word so rarely, that no special range of meaning can be shown for it
in their usage. They put it for 29, 225, Ex. vii. 23, οὐκ ἐπέστησε τὸν νοῦν αὐτοῦ οὐδὲ ἐπὶ
τούτῳ ; Isa. x.'7, ἀπαλλάξει ὁ νοῦς αὐτοῦ (Hebrew, 12392 MYND, it is in his mind to destroy,
preceded by 3m }2-N> 1229, τῇ ψυχῇ οὐχ οὕτως λελόγισται) ; Job vii. 17, προσέχεις τὸν
νοῦν εἰς τὸν ἄνθρωπον ; Josh. xiv. 7, ἀπεκρίθην αὐτῷ λόγον κατὰ τὸν νοῦν αὐτοῦ---ἃ, mis-
understanding of the Hebrew *aa>-py We2 721; Luther, “and I brought him word again
according to my conscience.” It stands for ™ in Isa, xl 18, τίς ἔγνω νοῦν κυρίου,

Νοῦς 459 Νοῦς

mim novny, In other like places we have simply καρδία, πνεῦμα (cf. 50 = διάνοια). In the
Apocrypha also νοῦς occurs but seldom, and without accurately defined meaning ; Wisd. iv.
12, ῥεμβασμὸς ἐπιθυμίας μεταλλεύει νοῦν ἄκακον, cf. Rom. xvi. 18, τὰς καρδίας τῶν ἀκάκων ;
Judith viii. 14, πῶς τὸν νοῦν τοῦ θεοῦ ἐπυγνώσεσθε καὶ τὸν λογισμὸν αὐτοῦ κατανοήσετε.
Parallel with βάθος καρδίας ἀνθρώπου οὐχ εὑρήσετε, καὶ λόγους τῆς διανοίας αὐτοῦ οὐ
λήψεσθε; 2 Mace. xv. 8, ἔχοντας δὲ κατὰ νοῦν τὰ προγεγονότα αὐτοῖς ἀπ᾽ οὐρανοῦ βοηθή-
ματα. Wisd. ix. 15 goes quite beyond the range of biblical views and Scripture language,
φθαρτὸν yap σῶμα βαρύνει ψυχὴν καὶ βρίθει τὸ γεῶδες σκῆνος νοῦν πολυφροντίδα.

In the N. T., on the contrary, where the word occurs (besides Luke xxiv, 45, Rev.
xiii. 18, xvii. 9) only in St. Paul’s Epistles, a clear and developed meaning can be
exhibited. Here νοῦς is the reflective consciousness (1 Cor. xiv. 14, 15, 19), as distinct
from the impulse of the spirit arising without any act of consciousness, and manifest, for
instance, in speaking with tongues. Ver. 14, ἐὰν yap προσεύχωμαι γλώσσῃ, τὸ πνεῦμά
μου προσεύχεται, 6 δὲ νοῦς ἄκαρπός ἐστιν (does and effects nothing); ver, 19, ἐν ἐκκλησίᾳ
θέλω πέντε λόγους διὰ τοῦ νοός μου λαλῆσαι, ἵνα καὶ ἄλλους κατηχήσω, ἢ μυρίους λόγους
ἐν γλώσσῃ ; Phil. iv. 7, ἡ εἰρήνη τοῦ θεοῦ ἡ ὑπερέχουσα πάντα νοῦν φρουρήσει τὰς καρδίας
ὑμῶν καὶ τὰ νοήματα ὑμῶν ἐν Χριστῷ ᾿Ιησοῦ. Νοῦς as such is not so much the ability to
think and to reflect, it is the organ of moral thinking and knowing, the intellectual organ of
moral sentiment ; Rom. vii. 25, τῷ μὲν νοὶ δουλεύω νόμῳ θεοῦ, τῇ δὲ σαρκὶ, νόμῳ ἁμαρτίας ;
ver. 28, βλέπω δὲ ἕτερον νόμον ἐν τοῖς μέλεσίν μου ἀντιστρατευόμενον τῷ νόμῳ τοῦ νοός
μου, the organ of the spirit, and parallel with συνείδησις in Tit. 1. 15, μεμίανται αὐτῶν
καὶ ὁ νοῦς καὶ ἡ συνείδησις ; cf. Rom. vii. 25, τῷ μὲν vot δουλεύω νόμῳ θεοῦ, with Rom,
i 9, τῷ θεῷ λατρεύω ἐν τῷ πνεύματί μου, and 2 Tim. i. 3, ᾧ λατρεύω ἐν καθαρᾷ
συνειδήσει. Hence Eph. iv. 28, ἀνανεοῦσθαι τῷ πνεύματι τοῦ νοὸς ὑμῶν (see πνεῦμα,
and the relation there described between the Spirit of God and the human πνεῦμα). It
is represented as the organ of moral thought, knowledge, and judgment, in fact, as moral
consciousness, in Rom. xiv. 5, ὃς μὲν κρίνει ἡμέραν trap’ ἡμέραν, ὃς δὲ κρίνει πᾶσαν ἡμέραν"
ἕκαστος ἐν τῷ ἰδίῳ νοὶ πληροφορείσθω ; xii. 2, μεταμορφοῦσθε τῇ ἀνακαινώσει τοῦ vods,
eis τὸ δοκιμάζειν ὑμᾶς τί τὸ θέλημα τοῦ θεοῦ. As it represents the moral action of
the spirit, it is also used for the perversion of this caused by the influence of the σάρξ;
hence Col. ii. 18, φυσιούμενος ὑπὸ τοῦ νοὸς τῆς σαρκὸς αὐτοῦ, and thus accordingly we
must understand the word in Rom. i, 28, καθὼς οὐκ ἐδοκίμασαν τὸν θεὸν ἔχειν ἐν
ἐπιγνώσει, παρέδωκεν αὐτοὺς ὁ θεὸς εἰς ἀδόκιμον νοῦν, ποιεῖν τὰ μὴ καθήκοντα; Eph.
iv. 17, τὰ ἔθνη περιπατεῖ ἐν ματαιότητι τοῦ νοὸς αὐτῶν, ἐσκοτισμένοι τῇ διανοίᾳ ὄντες ;
1 Tim. vi. 5, διαπαρατρίβαι διεφθαρμένων ἀνθρώπων τὸν νοῦν καὶ ἀπεστερημένων τῆς
ἀληθείας ; cf. Plat. Legg. x. 888 A, τοῖς οὕτω τὴν διάνοιαν διεφθαρμένοις , 2 Tim. iii. 8,
ἀνθίστανται τῇ ἀληθείᾳ, ἄνθρωποι κατεφθαρμένοι τὸν vodv.— It also denotes conscious-
ness not as a power, but as a habit of mind or opinion, 1 Cor. i. 10, κατηρτισμένοι ἐν τῷ
αὐτῷ vot καὶ ἐν τῇ αὐτῇ γνώμῃ ; ii. 16, τές γὰρ ἔγνω νοῦν κυρίου ; ... ἡμεῖς δὲ νοῦν Χριστοῦ
ἔχομεν, Of. Rom. xi. 34; Isa, xl 13,— 2 Thess. ii, 2, εἰς τὸ μὴ ταχέως σαλευθῆναι

—— =

Νοῦς 437 Νοέω

ὑμᾶς ἀπὸ τοῦ voos μηδὲ θροεῖσθαι, is difficult to explain. De Wette’s interpretation of
νοῦς here, “ your conscious self-possession or composure of mind,” would be a very happy
one if a precedent for it could be found. But νοῦς can hardly be taken to denote clear
consciousness as distinct from perplexity or confusion, nor can 1 Cor. xiv. 14 be cited
in support of this meaning. Νοῦς seems to be used with the admissible meaning
reflection, deliberation, in adverbial combinations only, such as νόῳ, σὺν νόῳ, ete. It
denotes the faculty of the understanding in Luke xxiv. 45, διήνοιξεν αὐτῶν τὸν νοῦν τοῦ
συνιέναι τὰς γραφάς. The understanding, Rev. xiii. 18, xvii. 9. Concerning its relation
to the heart, see νοεῖν and νόημα.

Νοέω, to perceive, to observe, is the mental correlative of sensational perception,
the conscious action of thought, or of thought coming into consciousness; vid. νοῦς.
Homer well distinguishes between merely sensational perception (δεῖν, ἀθρεῖν) and νοεῖν
accompanied with an act of the understanding, and following the ἐδεῖν ; τὸν δὲ ἰδὼν
ἐνόησεν, Il. xi. 559; οὐκ ἴδεν οὐδ᾽ ἐνόησεν. LXX.=pa, Hiphil and Hithpael, 2 Sam.
xii. 19; Prov. 1, 2, 6, xxiii. 1. Sov, Hiphil, Prov. i. 3, xvi. 23; Isa. xliv. 18, and
elsewhere, but not frequently, and not in the N. T.—(1.) To perceive, to observe, as
distinct from mere sensation or feeling; Prov. xxiii. 1, νοητῶς νοεῖ τὰ παρατιθέμενά
oot. —(II.) To mark, to understand, apprehend, discern, synonymous with συνιέναι,
Mark vii. 18; 2 Tim. 1, 7; Mark viii 17. It may be distinguished from its
synonym γιγνώσκειν (Plato, Rep. vi. 508D, ἐνόησέ τε καὶ ἔγνω αὐτό), in that it
signifies rather the relation to the object known, whereas yvyywoxew, answering to the
iterative form, signifies the act of knowing; 2 Sam. xii. 19, ἐνόησε Δαυὶδ ὅτι τέθνηκε τὸ
παιδάριον; Eph. iii. 4, νοῆσαι τὴν σύνεσίν pov; 2 Tim. ii. 7, νόει ὃ λέγω; Eph. iii. 20,
τῷ δυναμένῳ ὑπὲρ πάντα ποιῆσαι ὑπὲρ ἐκ περισσοῦ ὧν αἰτούμεθα ἢ νοοῦμεν ; Matt. xv. 17,
xvi. 9,11; Mark vii. 18 ; 1 Tim.i.7. With Rom. i. 20, τὰ ἀόρατα τοῦ θεοῦ ἀπὸ κτίσεως
κόσμου τοῖς ποιήμασιν νοούμενα καθορᾶται, cf. Wisd. xiii. 4, νοησάτωσαν ἀπ᾽ αὐτῶν
πόσῳ ὁ κατασκευάσας αὐτὰ δυνατώτερός ἐστιν; Ecclus. xxxiv. 15, νόει τὰ τοῦ πλησίον
ἐκ σεαυτοῦ; Heb. xi. 3, πίστει νοοῦμεν κατηρτίσθαι τοὺς αἰῶνας ῥήματι θεοῦ. --- Without
object, Matt. xxiv. 15; Mark xiii. 14, ὁ ἀναγινώσκων νοείτω; Mark viii. 17. — In John
xii, 40, ἵνα μὴ ἴδωσιν τοῖς ὀφθαλμοῖς καὶ νοήσωσι τῇ καρδίᾳ (Isa. xliv. 18, ἀπημαυρώ-
θησαν τοῦ βλέπειν τοῖς ὀφθαλμοῖς αὐτῶν καὶ τοῦ νοῆσαι τῇ καρδίᾳ αὐτῶν), it denotes
independently the action of the νοῦς or καρδία = to understand, to think, to reflect, as in
Homer, νοεῖν φρεσί, Od. i. 322, and the like, and hence the participle νοῶν, νοήσας, thought-
ful, discerning. It is peculiar to Scripture to refer the activity denoted by νοεῖν to the
heart, John xii. 40; Isa. xliv. 18 (ver. 19, οὐκ ἐλογίσατο τῇ ψυχῇ αὐτοῦ, Hebrew 2);
1 Sam. iv. 20, οὐκ ἐνόησεν ἡ καρδία αὐτῆς -- 73> MN-N>; Prov. xvi. 23, καρδία σοφοῦ
νοήσει τὰ ἀπὸ τοῦ ἰδίου στόματος. As the νοῦς is the organ of the spirit, it is at the
same time a function of the heart; vid. καρδία, and the relation there described between
the spirit and the heart, It thus appears that the personal life of the man is concerned

Νοέω 438 “" Διάνοια

in the νοεῖν ; that it is therefore of a moral character, vid. νοῦς, μετανοεῖν. Comp. Heb.
iv. 12, κριτικὸς ἐνθυμήσεων καὶ ἐννοιῶν καρδίας.

Ν όη μα, τό, the product of the action of the νοῦς (or of the καρδία, see νοεῖν, cf. Phil. iv.7,
φρουρήσει τὰς καρδίας ὑμῶν καὶ τὰ νοήματα ὑμῶν ἐν Χριστῷ ᾿Ιησοῦ). --- (1) Thought,
thinking, specially, morally reflecting thought, 2 Cor. iii. 14, ἐπωρώθη τὰ νοήματα αὐτῶν,
iv. 4, 6 θεὸς τοῦ αἰῶνος τούτου ἐτύφλωσε τὰ νοήματα τῶν ἀπίστων, xi. 3, μήπως ... φθαρῇ
τὰ νοήματα ὑμῶν ἀπὸ τῆς ἁπλότητος τῆς εἰς τὸν Χριστόν. The places cited in proof of
the rendering faculty of thinking, or the wnderstanding, may with equal propriety be referred
to the meaning thought or reflection, eg. Hom. Od. xviii. 215, οὐκέτι τοι φρένες ἔμπεδον
οὐδὲ νόημα. In Plat. Conv. 197 E, ἣν (sc. ὠδὴν) ἄδει (sc. ἔρως) θέχγων πάντων θεῶν τε καὶ
ἀνθρώπων νόημα, it is = sense, opinion, vid. (11... Hence also in 2 Cor. x. 5, αἰχμαλωτίζοντες
πᾶν νόημα eis τὴν ὑπακοὴν τοῦ Χριστοῦ, it is not = understanding or reason, but as in
2 Cor. iii, 14, xi. 3, the singular denoting collectively what is there expressed by the plural.
—(II.) Thought, purpose, opinion, way of thinking, as in Hom., Hes., Pind. ; 2 Cor. ii. 11,
ov γὰρ αὐτοῦ τὰ νοήματα ἀγνοοῦμεν ; Bar. ii. 8, ἀποστρέψαι ἕκαστον ἀπὸ τῶν νοημάτων
τῆς καρδίας αὐτῶν τῆς πονηρᾶς ; 3 Macc. v. 30; Phil. iv. 7.

᾿Ανόητος, ον, (1.) passive, unthought of, inconceivable.—(II.) Usually active, one who does
not think or reflect, slow of apprehension; Luke xxiv. 25, ἀνόητοι καὶ βραδεῖς τῇ καρδίᾳ.
Gal. iii. 1, 3, those whose powers of thought are still undeveloped, cf. Plat. Gorg. 464 D,
ἐν ἀνδράσιν οὕτως ἀνοήτοις ὥσπερ οἱ παῖδες. So in Rom. i 14, σοφοῖς τε καὶ ἀνοήτοις
ὀφειλέτης εἰμί. Frequently it denotes a moral reproach (Luke xxiv. 25; Gal. iii, 1-3),
especially in contrast with σώφρων, one who does not govern his lusts; thus Tit. iii. 3,
ἣμεν γάρ ποτε καὶ ἡμεῖς ἀνόητοι, ἀπειθεῖς, πλανώμενοι, δουλεύοντες ἐπιθυμίαις ; Plat. Mor.
22 6, τοῖς ἄφροσι καὶ ἀνοήτοις, ods δειλαίους καὶ οἰκτροὺς διὰ μοχθηρίαν ὄντας ; 1063 A.
Cf. Proy. xv. 21, xix. 1, see νοῦς. It is joined with substantives denoting things, such
as γνώμη, δόξα, ἐλπίς, and occurs in a moral sense, τὰ ἀνόητα = ἀφροδίσια, Ar. Nubb. 416,
οἴνου τ᾽ ἀπέχει καὶ γυμνασίων καὶ τῶν ἄλλων ἀνοήτων. So in 1 Tim. vi. 9, ἐπιθυμίαι
πολλαὶ ἀνόητοι. Cf. ἄνοια, 2 Tim, iii. 9, Luke vi. 2.

Διάνοια, ἡ, strictly a thinking over, meditation, reflecting (διανοεῖσθαι, to muse,
think upon, reflect), is used in the same range, and with the same signification as the
original νοῦς, and much oftener, save that the preposition gives emphasis to the act of re-
flection ; and in keeping with the structure of the word, the meaning activity of thinking
precedes the borrowed meaning faculty of thought. (It does not occur in Homer.) Like
νοῦς, it denotes (I.) the faculty of knowing, the understanding, eg. in Xen. Mem. iii. 12. 6,
καὶ λήθη δὲ καὶ ἀθυμία καὶ δυσκολία καὶ μανία πολλάκις πολλοῖς διὰ τὴν τοῦ σώματος
καχεξίαν εἰς τὴν διάνοιαν ἐμπίπτουσιν, cf. Ἔχ. xxxv. 9, σοφὸς τῇ διανοίᾳ. In Plato,
often like νοῦς for the soul, in contrast with σῶμα, 4Διάνοια is also the organ of moral
thought and reflection, Plat. Phaedr, 256 Ο, ἅτε ob πάσῃ δεδογμένα τῇ διανοίᾳ πράττοντες.

ψ--

Διάνοια 439 *Evvowa

Accordingly (IL) thinking, reflection, meditation (considering the structure of the word, the
primary meaning), Plat. Soph. 263 E, ὁ ἐντὸς τῆς ψυχῆς πρὸς αὑτὴν διάλογος ἄνευ φωνῆς
γενόμενος τοῦτ᾽ αὐτὸ ἡμῖν ἐπωνομάσθη διάνοια. Disposition, opinion, sentiment, thought,
in Herodotus, Isocrates, Thucydides, and others.

As it is used much more frequently than νοῦς, we see how it happens that νοῦς occurs
so seldom in the LXX. and διάνοια so often, and, indeed, as = >, 32, when a reflective
exercise of the heart is meant or a conscious act is spoken of (Lev. xix. 17); though, of
course, there is a rule guiding this transference of the word, vid. καρδία, Again, it is
-- ΞῚΡ, Jer. xxxi. 33 (Heb. viii. 10, x. 16); 72vND, Isa. lv. 9, cf 1 Chron. xxix. 18,
φύλαξον ταῦτα ἐν διανοίᾳ καρδίας λαοῦ σου εἰς τὸν αἰῶνα, καὶ κατεύθυνον τὰς καρδίας
αὐτῶν πρὸς σέ = Tey 229 ΠΟ ΠΟ ay, In the Ν. T. δίαν. denotes (α.) the faculty of knowing,
1 John v. 20, δέδωκεν ἡμῖν διάνοιαν ἵνα γινώσκωμεν τὸν ἀληθινόν, cf. 1 Cor. ii. 16, τίς γὰρ
ἔγνω νοῦν κυρίου... ; ἡμεῖς δὲ νοῦν Χριστοῦ ἔχομεν. Here it is not the natural faculty,
but the faculty renewed and sanctified by the Holy Ghost, see 1 Cor. ii, 10-16; 2 Cor.
iv. 6. Cf Eph.i. 17, 18, ἵνα ὁ θεὸς... δώῃ ὑμῖν πνεῦμα σοφίας καὶ ἀποκαλύψεως ἐν ἐπιγ-
νώσει αὐτοῦ, πεφωτισμένους τοὺς ὀφθαλμοὺς τῆς διανοίας ὑμῶν, εἰς τὸ εἰδέναι x.7.d., where
τῆς διανοίας is not an unscriptural alteration (Harless) for the established reading τῆς καρ-
δίας, but a mode of expression quite in keeping with the usage of the LXX. ; cf. Eph. iv. 18.
διάνοια is specially the faculty of moral reflection, of moral understanding, or, like νοῦς,
consciousness called into exercise by the moral affections (Luther, Gemiith), consciousness as the
organ of the moral impulse; eg. 1 Pet. 1. 13, ἀναζωσάμενοι τὰς ὀσφύας τῆς διανοίας ὑμῶν ;
Heb. viii. 10, διδοὺς νόμους μου eis τὴν Siavolay αὐτῶν, x. 16 (Jer. xxxi. 33); Matt. xxii.
37, ἀγαπήσεις κύριον τὸν θεόν σου ἐν ὅλῃ τῇ καρδίᾳ σου καὶ ἐν ὅλῃ TH ψυχῇ σου καὶ ἐν
ὅλῃ τῇ διανοίᾳ cov,—an addition to the original text, as is evident by comparing Mark
xii. 30 and Luke x. 27 with Deut. vi. 5. This consciousness, too, as the perversion of
this moral impulse, is expressed by διάνοια as well as by νοῦς, eg. Eph. iv. 18, τὰ ἔθνη
wepuratel ἐν ματαιότητι τοῦ voos αὐτῶν, ἐσκοτισμένοι τῇ διανοίᾳ ὄντες ; hence Eph. ii. 3,
ποιοῦντες τὰ θελήματα τῆς σαρκὸς καὶ τῶν διανοιῶν (= thoughts). Cf. Luke x. 27.— (.)
Sentiment, disposition, by itself, thought ;---διάν. in its meaning under (a.) is a function of
the heart, but here it is the product of the heart, Luke i. 51, ὑπερηφάνους διανοίᾳ καρδίας
αὐτῶν; 2 Pet. iii, 1, Sveyelpw ὑμῶν... τὴν εἰλικρινῆ διάνοιαν; Col. 1, 21, ἐχθροὺς τῇ
διανοίᾳ ἐν τοῖς ἔργοις τοῖς πονηροῖς.

Ἔννοια, ἡ, what lies in thought, pondering; then insight, understanding; ἐννοεῖν,
to have in thought, to consider,—to understand, to recognise, a synonym with ἐνθυμεῖσθαι,
Xen. Cyr. iv. 2. 3, ἐννοηθέντες δὲ, οἷά τε πάσχουσιν ὑπὸ τῶν ᾿Ασσυρίων.... ταῦτα
ἐνθυμουμένοις ἔδοξεν αὐτοῖς νῦν καλὸν εἶναι ἀποστῆναι; An. ii. 4. 5, ἐγὼ ἐνθυμοῦμαι μὲν
καὶ ταῦτα πάντα' ἐννοῶ δ᾽ ὅτι, εἰ νῦν ἄπιμεν, δόξομεν ἐπὶ πολέμῳ ἀπιέναι καὶ παρὰ τὰς
σπονδὰς ποιεῖν; Mem. i. Ἴ. 2, 8. ᾿Ενθυμεῖσθαι is -- ἰο weigh; ἐννοεῖν is = ἐο consider,
the conscious perception which decides the understanding. The signification of ἔννοια as

Ἔννοια 440 Meravotw

= what lies in thought, thought, divides itself especially into the two meanings—(I.) thought,
opinion, view, sentiment; and (II.) knowledge, understanding. For the first, compare Xen.
Cyr. i. 1. 1, ἔννοια ποθ᾽ ἡμῖν ἐγένετο, the thought ocewrred to us, the consideration ; Diod.
Sic. xiv. 56, τὰς αὐτὰς ἐννοίας ἔχει περὶ τοῦ πολέμου; Id. ii. 30, ἑρμηνεύοντες τοῖς
ἀνθρώποις τὴν τῶν θεῶν ἔννοιαν (al. εὔνοιαν); Eurip. Hel. 1026; Isocrates, v. 150,
τοιαύτην ἔννοιαν ἐμποιεῖν τινί. So in the N. T. 1 Pet. iv. 1, τὴν αὐτὴν ἔννοιαν ὁπλίσασθε;
Heb. iv. 12, κριτικὸς ἐνθυμήσεων καὶ ἐννοιῶν καρδίας, a combination with which we may
perhaps compare πάθη ἐπιθυμίας, πάθη answering to ἐνθυμήσεων, and ἐπιθυμίας to ἐννοιῶν.
Delitzsch says, “ ἐνθυμήσεις are the emotions, the notions or imaginations, arising in the
heart (cf. Acts xvii. 29; Matt. ix. 4, xii. 25); &vvovas are the trains of thought spinning
themselves out in the self-conscious life.’”—— In this ethical sense the word occurs in the
LXX. perhaps only in Prov. xxiii. 19 in the plural, ἄκουε υἱὲ, καὶ σοφὸς γίνου, καὶ
κατεύθυνε ἐννοίας σῆς καρδίας. On the contrary, not in the singular, as in 1 Pet. iv. 1
Compare Wisd. ii. 14, ἐγένετο ἡμῖν eis ἔλεγχον ἐννοιῶν ὑμῶν. The explanation of Hesy-
chius, ἔννοια' Boddy, which is perhaps based upon Prov. iii. 20, τήρησον δὲ ἐμὴν βούλην
καὶ ἔννοιαν, is invalidated by a comparison with Prov. i. 4, ἵνα δῷ... παιδὶ νέῳ αἴσθησιν
τε καὶ ἔννοιαν = insight, knowledge, cf. v. 1, 2. "Ἔννοια is=23, NYA, TEM, FA. In
Aristotle = knowledge, wnderstanding, representation ; Eth. Nicom. ix. 11, ἡ παρουσία τῶν
φίλων ἡδεῖα οὖσα καὶ ἡ ἔννοια τοῦ συναλγεῖν ἐλάττω τὴν λύπην ποιεῖ, communicati doloris
cogitatio ; x. 10, πάθει γὰρ ζῶντες... τοῦ καλοῦ καὶ ὡς ἀληθῶς ἡδέος οὐδ᾽ ἔννοιαν ἔχοντες.
Thus certainly oftenest in profane Greek.

Meravoéa, the opposite of προνοεῖν, a word not often occurring in profane Greek,
combines two meanings of the preposition, to think differently after, cf. Stob. Floril. i. 14,
οὐ μετανοεῖν ἀλλὰ προνοεῖν χρὴ Tov ἄνδρα τὸν σοφόν. But usually to change one’s mind
or opinion, Xen. Hell. i. 7. 19, οὐ μετανοήσαντες ὕστερον εὑρήσετε σφᾶς αὐτοὺς
ἡμαρτηκότας τὰ μέγιστα εἰς θεούς τε καὶ ὑμᾶς αὐτούς . to repent, Lucian, de saltat. 84,
ἀνανήψαντα μετανοῆσαι ἐφ᾽ οἷς ἐποίησεν ὥστε καὶ νοσῆσαι ὑπὸ λύπης ; cf. Ignat. ad Smyrn.
9, ἀνανῆψαι καὶ εἰς θεὸν μετανοεῖν. LXX.=0M), together with μεταμελεῖν, synonymous
with ἐπιστρέφειν, cf. Jer. xviii. 8, καὶ ἐπιστραφῇ τὸ ἔθνος ἐκεῖνο ἀπὸ πάντων τῶν κακῶν
αὐτῶν, καὶ μετανοήσω περὶ τῶν κακῶν ὧν ἐλογισάμην τοῦ ποιῆσαι αὐτοῖς; 1 Sam. xv. 29;
Jer. iv. 28. sw, as usually employed to denote moral change or conversion, is in the
LXX. rendered by ἐπιστρέφειν and not by μετανοεῖν. In the Apocrypha, however,
where the word also occurs but seldom, it is used to denote a moral change, Ecclus. xvii.
24 (19); xlviii. 15, ἐν πᾶσι τούτοις οὐ μετενόησεν 6 λαός, καὶ οὐκ ἀπέστησαν ἀπὸ τῶν
ἁμαρτιῶν. In the N. T., especially by St. Luke and in the Revelation, it denotes
a change of moral thought and reflection (vid. νοῦς), which is said to follow moral de-
linquency primarily, μεταν. ἔκ τινος, Rev. ii. 21, ἐκ τῆς πορνείας; ver. 22, ix. 20, 21,
xvi 11; Acts viii. 22, ἀπὸ τῆς κακίας = to repent of anything, not only to forsake it, but
to change one’s mind and apprehensions regarding it, Then without addition=to repent

Meravoéw 441 Novéeréw

in a moral and religious sense, Matt. 111. 2, iv, 17, xi. 20, 21, xii,.41; Mark vi. 12;
Luke x. 13, xi. 32, xiii. 3, 5, xv. 7, 10, xvi. 30; Acts ii. 38, xvii. 30; 2 Cor. xii. 21;
Rev. ii. 5, 16, 21, iii, 3, 19, xvi. 9. The feeling of sorrow, pain, mourning, is thus
included in the word; cf. Luke xvii. 3, 4, ἐὰν ἑπτάκις τῆς ἡμέρας ἁμαρτήσῃ εἰς σὲ καὶ
ἑπτάκις ἐπιστρέψῃ λέγων Meravod; 2 Cor. xii. 21, μὴ... πενθήσω πολλοὺς τῶν
προημαρτηκότων καὶ μὴ μετανοησάντων ἐπὶ τῇ ἀκαθαρσίᾳ; vil. 9, ἐλυπήθητε εἰς
μετάνοιαν. Synonymous with ἐπιστρέφειν in Acts iii. 19, μετανοήσατε οὖν καὶ ἐπιστρέψατε;
χχνΐ, 20, μετανοεῖν καὶ ἐπιστρέφειν εἰς τὸν θεόν ; cf. Acts xx. 21. Joined with πιστεύειν,
Mark i. 15,

Merdvota, ἡ, change of mind, repentance; Plut. Mor. 961 Ὁ, αὐτοὶ δὲ καὶ κύνας
ἁμαρτάνοντας καὶ ἵππους κολάζουσιν, od διακενῆς, GAN ἐπὶ σωφρονισμῷ, λυπὴν δι᾿
ἀλγηδόνος ἐμποιοῦντες αὐτοῖς, ἣν μετάνοιαν ὀνομάζομεν. Seldom in the LXX., Prov.
xiv. 15, ἄκακος πιστεύει παντὶ λόγῳ, πανοῦργος δὲ ἔρχεται εἰς μετάνοιαν, bethinks himself,
Hebrew 1371 3), Not often in the Apocrypha, but in a moral and religious sense, Wisd.
xii. 10, κρίνων δὲ κατὰ βραχὺ ἐδίδους τόπον μετανοίας, οὐκ ἀγνοῶν ... ὅτε οὐ μὴ ἀλλαγῇ
ὁ λογισμὸς αὐτῶν, thus answering to the import οἵ νοῦς for the moral and religious
life; see what is said (under νοῦς) of the influence of the sinful nature upon the νοῦς.
Also in Ecclus. xliv. 15, "Evoy ... ὑπόδευγμα μετανοίας ταῖς γενεαῖς; Wisd. xi, 23,
παρορᾷς ἁμαρτήματα ἀνθρώπων εἰς μετάνοιαν (cf. Acts xvii. 30); xii 19, διδὼς ἐπὶ
ἁμαρτήμασιν μετάνοιαν.

In the N. T., and especially in Luke, corresponding with μετανοεῖν, it is = repentance,
with reference to νοῦς as the faculty of moral reflection; cf. 2 Tim. ii, 25, δῷ αὐτοῖς ὁ
θεὸς μετάνοιαν eis ἐπίγνωσιν ἀληθείας ; Acts xx. 21, ἡ εἰς τὸν θεὸν μετάν. ; οἵ, 2 Cor,
vii. 9, ἐλυπήθητε εἰς μετάνοιαν, with ver. 10, ἐλυπ. yap κατὰ θεόν; Acts xi. 18, εἰς ξωήν;
2 Cor. vii. 10, εἰς σωτηρίαν ; Heb. vi. 1, ἀπὸ νεκρῶν ἔργων. Combined with ἄφεσις
ἁμαρτιῶν, Luke xxiv. 47; cf. βάπτισμα μετανοίας, Mark i. 4; Luke iii. 3; Acts xiii. 24,
xix. 4; Matt. iii, 11. Elsewhere in Matt, iii. 8; Luke iii. 8, v. 32, xv. 7; Acts v. 31,
xxvi. 20; Rom. ii. 4; Heb. vi. 6; 2 Pet. iii. 9. With Heb. xiii 17 compare Wisd.
xii, 10. Lactant. vi 24, “Quem facti sui poenitet, errorem suum pristinum intelligit ;
ideoque Graeci melius et significantius μετάνοιαν dicunt, quam nos latine possumus resipis-
centiam dicere, resipiscit enim ac mentem suam quasi ab insania recipit, quem errati piget,
castigatque se ipsum dementiae et confirmat animum suum ad rectius vivendum ; tum illud
ipsum maxime cavet, ne rursus in eosdem laqueos inducatur.”

Νουθετέω, to put in mind, to work upon the mind of one, with the accusative of
the person, always with the idea of putting right, because some degree of opposition has
to be encountered, and one wishes to subdue or remove it, not by punishment, but by
influencing the νοῦς, therefore appearing even as synonymous with xordtew, cf. Plato,
Gorg. 479 A, μήτε νουθετεῖσθαι, μήτε κολάζεσθαι, μήτε δίκην διδόναι ; still though opposed
to punishment, which it is intended to avoid, it in the issue precedes it. Compare 1 Sam,

3K

Nov6eréo 442 Ὃδός

iii. 18, καὶ οὐκ ἐνουθέτει αὐτοὺς καὶ οὐδ᾽ οὕτως, of Eli’s blameworthy leniency towards his
sons, which could not in the least degree be firm. In 1 Cor. iv. 14, as against ἐντρέπειν,
compare 2 Thess. iii. 15, μὴ ὡς ἐχθρὸν ἡγεῖσθε, ἀλλὰ νουθετεῖτε ὡς. ἀδελφόν. Further,
compare 1 Thess. v. 12 with ver. 14. It is accordingly equivalent to, with kindly
purpose to admonish, to put right, to warn, to remind and advise, in order to guard against
and ward off wrong, etc. Also = to pacify, Soph. Oed. Col. 1195, νουθετούμενοι φίλων
ἐπῴδαις, conjoined with διδάσκειν, Plato, Legg. viii. 845 B; Col. 1. 28, iii, 16. Its
fundamental idea is the well-intentioned seriousness with which one would influence the
mind and disposition of another by advice, admonition, warning, putting right, according
to circumstances. (In the quite general sense, to instruct, to advise, only seldom, Job
xxxviii. 18, xxxiv. 3.) Job iv. 3, ef yap ἐνουθέτησας πολλοὺς καὶ χεῖρας ἀσθενοῦς
παρεκάλεσας -- 3), Compare 1 Thess. v. 12.—Wisd. xi. 11, τούτους μὲν yap ὡς πατὴρ
νουθετῶν ἐδοκίμασας, ἐκείνους δὲ ὡς ἀπότομος βασιλεὺς καταδικάζων ἐξήτασας ; xii. 2,
τοὺς παραπίπτοντας κατ᾽ ὀλίγον ἐλέγχεις Kal . . . ὑπομιμνήσκων νουθετεῖς ἵνα «.7.r.; xii. 26,
οἱ δὲ παιγνίοις ἐπιτιμήσεως μὴ νουθετηθέντες ἀξίαν θεοῦ κρίσιν πειράσουσιν. In the
N. T., besides the places already cited, Acts xx. 31; Rom. xv. 14. For the object
and aim, see Col. i. 28.

Nov@ecla, ἡ, rarely in profane Greek for νουθέτησις ; sometimes in Philo,
Josephus, and later writers, well-intentioned but serious correction, admonition, Titus
iii. 10, αἱρετικὸν ἄνθρωπον μετὰ μίαν νουθεσίαν καὶ δευτέραν παραιτοῦ.---Ἴ Cor. x. 11,
compare ver. 10; Eph. vi. 4, ἐκτρέφετε τὰ τέκνα ἐν παιδείᾳ καὶ νουθεσίᾳ κυρίου, where
κυρίου is the genitive of the subject, the qualifying genitive. Compare Judith viii. 27,
εἰς νουθέτησιν μαστιγοῖ κύριος τοὺς ἐγγίζοντας αὐτῷ. This putting right, or correction,
just as the Lord uses it, is opposed to wrath, Wisd. xvi. 5, 6, xi. 11, and the admonition
answers to what precedes, μὴ mapopyifere τὰ τέκνα ὑμῶν, for παροργίζειν, to irritate, to
provoke to wrath, implies and presupposes one’s own anger. Compare 1 Cor. iv. 14.
Παιδεία and νουθεσία alike have as their end the ἄνθρωπος τέλειος, Col. 1. 28, Eph,
iv. 13, but νουθεσία is intended to obviate deviations, and to establish the right direction
of the παιδεία.----Ὑ7 184. xvi. 6, εἰς νουθεσίαν πρὸς ὀλίγον ἐταράχθησαν.

oO

‘080s, ἡ, (1) way, path, Matt. ii. 12, and often, ὁδός τινος, the way any thing goes,
along which it moves, e.g. ὁδὸς ποταμοῦ, bed of a river; οἰώνων ὁδοί, the course of birds
(Sophocles) ; ἡ ὁδὸς τῶν βασιλέων, Rev. xvi. 12; 08. κυρίου, Matt. iii, 3; Mark i. 3;
Luke iii. 4; John i. 23; Mark i. 2; Luke i. 76, vii. 27, With genitive of the object, in
Matt. x. 5, ὁδὸς ἐθνῶν; Heb. ix, 8, μήπω πεφανερῶσθαι τὴν τῶν ἁγίων ὁδόν, cf. x. 19,
20, ἔχοντες παῤῥησίαν eis τὴν εἴσοδον τῶν ἁγίων ἐν τῷ αἵματι ᾿Ιησοῦ, ἣν ἐνεκαίνισεν ἡμῖν

δός 443 δός

ὁδὸν πρόσφατον καὶ ζῶσαν ; cf. Jer. ii, 8, and other places. So also in the combinations
ὁδοὶ ζωῆς, Acts ii. 28, compare Gen. iii. 24, φυλάσσειν τὴν ὁδὸν τοῦ ξύλου τῆς ζωῆς;
Matt. vii. 13, 14, εὐρύχωρος ἡ ὁδὸς ἡ ἀπάγουσα εἰς τὴν ἀπώλειαν... τεθλιμμένη ἡ ὁδὸς
ἡ ἀπάγουσα εἰς τὴν ζωήν; Acts xvi. 17, καταγγέλλουσιν ὑμῖν ὁδὸν σωτηρίας ; Rom.
iii. 17, ὁδὸν εἰρήνης οὐκ ἔγνωσαν, which, according to the passage on which the ex-
pression is based, signifies way to peace, to salvation, not “way in which salvation is
spread by those spoken of” (Philippi), compare Isa. lix. 8, D128 YN) AB WH bd, Luke
1. 79, κατευθῦναι τοὺς πόδας ἡμῶν εἰς ὁδὸν εἰρήνης. In the expression ὁδὸν θαλάσσης,
Matt. iv. 15, ὁδόν must, after the manner of the Hebrew 37%, be construed with a pre-
positional force = seawards ; the LXX., at least, have so rendered the primary passage in
Isa. viii. 25, although the context in the Hebrew there admits of another explanation.
Compare 1 Kings viii. 48, προσεύξονται πρὸς σὲ ὁδὸν γῆς αὐτῶν = turned back to their
own country, homewards, Deut. i. 19; 1 Kings viii. 48 (Ezek. xviii. 5, ἀνάβλεψον...
πρὸς βοῤῥᾶν -- ΠΥ̓ΒΝ 711). Analogous examples do not certainly occur elsewhere in pro-
fane Greek, except the prepositional πέραν, originally the accusative of πέρα, the land on
the other side, Aesch. Suppl. 249. Compare Schenkl, Griech.-deutsches Worterb—(IL.)
Way, going, course, journey; 1 Thess, iiii 11; Matt. x. 10, and elsewhere—(III.) Not
unfrequently ὁδός is used in profane Greek as synonymous with μέθοδος = way and
manner, how one does or attains anything, mostly particularized by the addition of the
thing, as, eg. in Isocr. ad Dem. 2a, ὅσοι τοῦ βίου ταύτην τὴν ὁδὸν ἐπορεύθησαν ;
Pindar, Ol. viii. 13, πολλαὶ ὁδοὶ εὐπραγίας. Seldom absolutely, the manner of acting, etc.,
as in Thue. iii. 64, ἄδικον ὁδὸν ἰέναι. In biblical Greek this usage is, comparatively
speaking, much more frequent, especially ὁδός in the last-named sense without addition.
There ὁδός, 174, signifies (a.) formally, the way and manner of doing or attaining some-
thing, e.g. ὁδοὶ ζωῆς, ὁδὸς εἰρήνης, σωτηρίας, in the places already quoted. Purely in a
formal sense as = μέθοδος ; without any further limitation, it might be said to occur only
in 1 Cor. xii. 31, ζηλοῦτε δὲ τὰ χαρίσματα τὰ peifova’ καὶ ἔτι καθ᾽ ὑπερβολὴν ὁδὸν ὑμῖν
δείκνυμι, if this does not refer to the ζηλοῦτε occurring in the first half of the verse.
This, however, is rendered improbable by xiv. 1, διώκετε τὴν ἀγάπην, ζηλοῦτε δὲ τὰ
πνευματικά. According to this, love, concerning which the apostle treats in xii. 31 sqq.,
is not the manner in which the gifts of the Spirit are to be sought after,—which is
forbidden by xiii. 1, 2, 8-10,—but is something which does not require gifts, and
without which gifts are worthless. The life of the Christian fellowship is to advance not
in the development of gifts, but in the development of love; love it is that the apostle
would bring before his readers, and therefore it is preferable to take ὁδός not as a formal
limitation of the {pAody, but, as elsewhere, (b.) with a determinate reference, as the way
and manner of life, of walk, and of behaviour generally (as in the places above cited from
Thucydides), the path in which life moves or should move (a distinction as between odds, I.
and IL). Thus 1 Cor. iv. 17, ὃς ὑμᾶς ἀναμνήσει τὰς ὁδούς μου τὰς ἐν Χριστῷ; Jas.
v. 20, ἐκ πλάνης ὁδοῦ αὐτοῦ; Jude 11, τῇ ὁδῷ τοῦ Καὶν ἐπορεύθησαν; Acts xiv. 16,

ὋὉδός 444 Μεύοδεία

εἴασεν πάντα τὰ ἔθνη πορεύεσθαι ταῖς ὁδοῖς αὐτῶν; Rom. iii, 16, σύντριμμα καὶ
ταλαιπορία ἐν ταῖς ὁδοῖς αὐτῶν; 968, 1. 8; 2 Pet. ii 15. Compare Isa, xxx. 31, αὕτη
ἡ ὁδός, πορευθώμεν ἐν ait. Akin to this is the expression ὁδός, ὁδοὶ δικαιοσύνης, inas-
much as the genitive is to be taken not as that of the subject, or of the object, but as
denoting contents or quality, 2 Pet. ii, 21, κρεῖττον yap ἣν αὐτοῖς μὴ ἐπεγνωκέναι τὴν
ὁδὸν τῆς Sux., cf. Prov. xxi. 16, ἀνὴρ πλανώμενος ἐξ ὁδοῦ δικαιοσύνης ; viii. 20, ἐν ὁδοῖς
Six. περιπατῶ ; xii. 28, ἐν ὁδοῖς δικαιοσύνης ζωή, ὁδοὶ δὲ μνησικάκων εἰς θάνατον; xvi. 31,
στέφανος καυχήσεως γῆρας, ἐν δὲ ὁδοῖς δικαιοσύνης εὑρίσκεται; Matt. xxi. 12, ἦλθεν γὰρ
᾿Ιωάννης πρὸς ὑμᾶς ἐν ὁδῷ δικαιοσύνης (see ἔρχομαι), cf. 2 Pet. ii, 15, καταλιπόντες εὐθεῖαν
ὁδόν ; Acts xiii. 10; 2 Pet. ii. 2, δι’ ods ἡ ὁδὸς τῆς ἀληθείας βλασφημηθήσεται. The ex-
pressions, ἡ ὁδὸς, αἱ ὁδοὶ τοῦ θεοῦ, κυρίου, are analogous, inasmuch as they denote the
ways which God would have men take, compare Ps. xxv. 12, τίς ἐστιν ἄνθρωπος ὁ
φοβούμενος τὸν κύριον ; νομοθετήσει αὐτῷ ἐν ὁδῷ ἡ ἡρετίσατο. So Matt. xxii. 16, τὴν
ὁδὸν τοῦ θεοῦ ἐν ἀληθείᾳ διδάσκεις (Mark xii. 14; Luke xx, 21); Heb. iii. 10, ἀεὶ
πλανῶνται τῇ καρδίᾳ αὐτοὶ δὲ οὐκ ἔγνωσαν τὰς ὁδούς μου; Ps, xviii. 22, ἐφύλαξα τὰς
ὁδοὺς κυρίου ; Gen. xviii. 19, φυλάξουσιν τὰς ὁδοὺς κυρίου ποιεῖν δικαιοσύνην ; Deut.
x. 12; Ps, xxv. 4; Acts xiii, 10 ; compare Jer. vi. 16 ; Ps. xviii. 31, xxvii. 11; 1 Kings
iii, 14, But those expressions also denote the ways which God Himself takes, His mode
of procedure and action, Rom. xi. 33; Rev. xv. 3; also Acts xviii. 25, κατηχημένος τὴν
ὁδὸν τοῦ κυρίου, Ver, 26, ἀκριβέστερον ἐξέθεντο αὐτῷ τὴν τοῦ θεοῦ ὁδόν, must, it seems,
as more appropriate to the connection, be explained in this sense, the ways which God
has taken (for the revelation and working out of His salvation, in order to carry out His
saving purpose); compare ἐδίδασκεν ἀκριβῶς τὰ περὶ τοῦ ᾿Ιησοῦ, ver. 25, There still
remains (c.) the use of the word in the book of the Acts to denote the way or manner of
life presented in the Christian community, Acts xxiv. 14, κατὰ τὴν ὁδὸν ἣν λέγουσιν
αἵρεσιν οὕτως λατρεύω TH πατρῷῳ θεῷ; xxii. 4, ταύτην τὴν ὁδὸν ἐδίωξα. Without
closer qualification, Acts ix. 2, ἐάν τινας εὕρῃ τῆς ὁδοῦ ὄντας ; xix. 9, κακολογοῦντες τὴν
ὁδὸν ἐνώπιον τοῦ πλήθους; ver. 23, xxiv. 22. In explanation of this expression
reference can hardly be made to 771 as denoting religious cultus, according to Amos
viii. 14 (as explained by the Targums). Apart from the consideration suggested by
Hitzig against this explanation, this passage is too isolated, and does not in the least
show that 77 by itself signifies a definite religious tendency or way. It is less difficult
to prove an affinity with the usage of profane Greek, inasmuch as, at least in one
indisputable passage, the word stands for philosophic systems or schools, Lucian, Hermotim,
46, ἔχεις μοί τινα εἰπεῖν ἁπάσης ὁδοῦ πεπειραμένον ἐν φιλοσοφίᾳ, καὶ ὃς τά τε ὑπὸ
Πυθαγόρου καὶ Πλατῶνος καὶ ᾿Αριστοτέλους καὶ Χρυσίππου καὶ ᾿Επικούρου καὶ τῶν
ἄλλων λεγόμενα εἰδὼς τελευτῶν μίαν εἵλετο ἐξ ἁπασῶν ὁδῶν ἀληθῆ τε δοκιμάσας καὶ
πείρᾳ μαθὼν ὡς μόνη ἄγει εὐθὺ τῆς εὐδαιμονίας ; compare Acts xxiv. 14.

Μεθοδεία, ἡ [μέθοδος, the following or pursuing of orderly and technical pro-

OO ——

Μεθοδεία 445 Οἶκος

cedure in the handling of a subject; μεθοδεύω, to go systematically to work, to do or
pursue something methodically and according to the rules of art, eg. of τὰ δημόσια
τέλη μεθοδεύοντες, to collect the taxes,—in Du Cange. Of the rhetorical arts or
tricks of speakers, Philo, de vit. Mos. 685 A, οὐχ ὅπερ μεθοδεύουσιν οἱ λογοθῆραι καὶ
σοφισταὶ, πιπράσκοντες .. . δόγματα καὶ λόγους. Generally =to overreach, Polyb. xxxviii.
4. 16; οὗ Chrys. on Eph. vi. 11, μεθοδεῦσαι ἐστὶ τὸ ἀπατῆσαι καὶ διὰ συντόμου ἑλεῖν ;
2 Sam. xix, 27, μεθώδευσεν ἐν τῷ δούλῳ σου, TW. So also μέθοδος -- cunning,
2 Mace, xiii, 18, κατεπείρασε διὰ μεθόδων τοὺς τόπους ; Artemid. iii, 25, ἀπάτη καὶ
μέθοδος] = overreaching, cunning, trickery, as it appears only in Eph. iv, 14, vi. 11, and
sometimes in ecclesiastical Greek. Hesych., τέχναι; Zonar., ἐπιβουλαί, ἐνέδραι, δόλοι ;
Eph. iv. 14, πρὸς τὴν μεθοδείαν τῆς πλάνης ; vi. 11, στῆναι πρὸς τὰς μεθοδείας τοῦ
διαβόλου ; Luther, cunning assaults.

Οἶκος, ὁ, house, (I.) a dwelling, Matt. ix. 6, 7, and often. ‘O οἶκος τοῦ θεοῦ denotes,
first, the temple (already in Ex. xxiii. 19, xxxiv. 26; Isa. vi 24) as the place of God’s
gracious presence; cf. Ex. xxix. 45, xxv. 8, xxvii. 21, xl. 22, 24; 1 Kings viii. 18, oixo-
δομεῖν οἶκον τῷ ὀνόματι τοῦ θεοῦ; Ezek. xliii. 4, δόξα κυρίου εἰσῆλθεν εἰς τὸν οἶκον ;
Acts vii. 49, ποῖον οἶκον οἰκοδομήσετέ μοι, λέγει κύριος, ἢ τίς τόπος τῆς καταπαύσεώς μου.
So Matt. xii, 4, xxi. 13; Mark ii. 26, xi. 17; Luke xvi. 27, xix. 46; John ii. 16, 17;
Acts vii. 47. Ὃ οἶκος by itself is used as a name for the temple in Luke xi. 51; ef.
2 Chron. xxxv. 5; Ezek. xliii. 4, 12, 6 οἶκος ὑμῶν, the temple of Israel; Matt. xxiii. 38,
compare Ps, lxxxiv, 4; Isa. lxiv. 10, “our holy and beautiful house, wherein our fathers
praised Thee, is burned up with fire” (Zunz). See my dissertation on Matt. xxiv. 25,
p. 2. As ὁ οἶκος τοῦ θεοῦ is, secondly, a designation for the people of God, so οἶκος
denotes (II.) a household or family, Thuc. i 137; Xen. Cyrop. i. 6.17 (more frequently
oixia). Matt. x. 12; Luke 1, 27, 69; Acts x. 2, xi. 14, xvi. 15, 31, xviii. 8; 1 Cor.
i 16; 2 Timi 16, iv. 19; Tit. 1. 11; Luke 11, 4, ἐξ οἴκου καὶ πατριᾶς Δαυΐδ; the
twelve tribes were called φυλαί, and were divided into NiNBvD, πατριαί, gentes, and those
constituting these πατριαί formed οἶκον or families; cf. Num. i. 2; 1 Chron. xxiii. 11,
xxiv. 6, and often. See Winer, Realworterb. article “Stimme.” Οἶκος ᾿Ισραήλ, Matt.
x. 6; Acts ii. 36, vii. 42, cf. Luke i. 33. Acts vii. 46 is a common O. T. expression to
denote the people with their progenitor (cf. Rom. ix. 6), see Ruth iv. 11.—‘O οἶκος τοῦ
θεοῦ is not always (as Delitzsch affirms on Heb. x. 21) the Scripture name for the church
of God. In the few O. T. passages that can be cited in proof of this, it is not the church,
but the temple of God which is meant; cf. Hos. viii. 1 with ix. 8, 15; Ps. lxix. 10 with
John ii. 17, But in Num. xii. 7, which is referred to in Heb. iii. 2-4, Mwions ... ἐν
ὅλῳ τῷ οἴκῳ μου πιστός ἐστε, NIT OKI N2-23, οἶκος means not the people of God, but the
stewardship of that which God provides for His people (hence οἶκος = domestic affairs;
see (IIL)). Its use to denote the church occurs first in the N. T., because the ἐκκλησία is
that which the temple in the O. T. typified, the abode of God’s presence, 1 Tim. iii. 15,

Οἷκος 446 Oixéo

πῶς δεῖ ἐν οἴκῳ θεοῦ ἀναστρέφεσθαι, ἥτις ἐστὶν ἐκκλησία θεοῦ ζῶντος, cf. 1 Cor. iii, 16 ;
2 Cor. vi. 16; Eph. ii, 19; hence Heb. iii. 6, οὗ οἶκός ἐσμεν ἡμεῖς; 1 Pet. ii 5, ὡς
λίθοι ζῶντες οἰκοδομεῖσθε, οἶκος πνευματικός x.7.X., cf. Eph. ii. 22, κατοικητήριον τοῦ
θεοῦ ἐν πνεύματι. ---- Heb. x. 21, ἔχοντες ... ἱερέα μέγαν ἐπὶ τὸν οἶκον τοῦ θεοῦ, does not
(as is evident from ver. 19) refer to the church, but to the heavenly sanctuary; vid.
ix. 11, x. 19; Ps. xxxvi. 9 (ἡ εἰκὼν τῶν πρωγμάτων, ἡ μείζων καὶ τελειοτέρα σκήνη). ----
(111.) Household concerns, Acts vii. 10; 1 Tim. iii. 4, 5, 12; Heb. iii. 2.

Οἰκεῖος, belonging to the house, akin to; synonymous with συγγενής, but denoting
the closest kinship; opposed to ἀλλότριος, strange. In the N. T. as a substantive, οἰκεῖοι,
kinsfolk, of the same household; Eph. ii. 19, οὐκέτε ἐστὲ ξένοι καὶ πάροικοι, ἀλλ᾽ ἐστὲ
συμπολῖται τῶν ἁγίων καὶ οἰκεῖοι τοῦ θεοῦ, belonging to the household of God; cf. ver. 19,
and οἶκος (11.); πάροικος, Lev. xxv. 23, ἐμὴ γάρ ἐστιν ἡ γῆ, διότι προσήλυτοι Kal πάροικοι
ἐστὲ ἐνώπιόν pov. In 1 Tim. v. 8, εἰ δέ τις τῶν ἰδίων καὶ μάλιστα τῶν οἰκείων οὐ προνοεῖ,
the word is also masculine; for if we take it as neuter, τὰ ἴδια denotes one’s own private
affairs, and τὰ οἰκεῖα would signify some special distinctively domestic affairs; but such
a particularizing cannot be maintained, rather as τὰ ἔδια means private affairs; cf. Thue.
ii. 40, évd δὲ τοῖς αὐτοῖς οἰκείων ἅμα καὶ πολιτικῶν ἐπιμέλεια. Accordingly ido is = those
belonging to us; οἰκεῖοι is=<those most closely belonging to us, our nearest relatives, Cf.
Isa. iii. 6, ὁ οἰκεῖος τοῦ πατρός -- VIR ΓΞ, Cf. Gal. vi. 10, of οἰκεῖοι τῆς πίστεως, with
Polyb. v. 87. 3, οἷκ. τῆς ἡσυχίας ; iv. 57. 4, λίαν οἰκείους ὄντας τῶν τοιούτων ἐγχειρη-
μάτων; xiv. 9. ὅ, πάντα ἣν οἰκεῖα τῆς μεταβολῆς.

Ο ἐκέω, (1.) intransitively, to dwell, usually with ἐν following, as in Rom. vii. 17,
18, 20, viii. 9, 11; 1 Cor. iii 16. In these places applied to moral and spiritual
relations, Rom. vii. 17, 20, ἡ οἰκοῦσα ἐν ἐμοὶ ἁμαρτία ; ver. 18, οὐκ οἰκεῖ ἐν ἐμοὶ ἀγαθόν ;
viii. 9, πνεῦμα θεοῦ οἰκεῖ ἐν ὑμῖν, asin 1 Cor. iii. 16, for which Herod. ii. 166, οὗτος ὁ
νομος ἐν νήσῳ οἰκέει, cannot be cited, because there we must read, not νόμος, but νομός,
pagus, as the preceding Καλασιρίων δὲ οἵδε ἄλλοι νομοί εἰσι and the following ἀντίον
Βουβάστιος πόλιος oblige us to do (against Pape, Worterd.). Of marriage relations,
1 Cor. vii. 12, οἰκεῖν per’ αὐτοῦ; ver. 13, οἰκεῖν μετ᾽ αὐτῆς, ἃ5. in Soph. Oed. R. 990,
Πόλυβος ἧς ᾧκει μέτα. ---- (IL) Transitively, to inhabit; rarely in Homer, frequently in
Herodotus and the Attic writers. 1 Tim. vi. 16, φῶς οἰκῶν ἀπρόσιτον. Comp. Gen.
xxiv. 13; Prov. x. 30; 2 Macc. v. 17, vi. 2. Akin is the use of the participle ἡ oixov-
μένη, sc. yf; primarily, “the land inhabited by the Greeks, in contrast with barbarian
countries” (Herod. iv. 110; Dem. p. 242. 1, 85. 17; Schaef. App. i. 477; Maetzner,
Lycurg. 100); “and afterwards, when the Greeks became subject to the Romans, the
entire orbis Romanus; and not till very late, the whole inhabited world,’ Passow, Worterb.
As to Scripture usage, in Ex. xvi. 35, ἡ οἰκουμένη seems to denote the land of Canaan;
it is, however, clearly nothing but a clumsy rendering of the Hebrew N3v42 oS, land
tnhabited, as contrasted with the wilderness. Also in Josephus, Antt. viii. 13. 4, περι-

“ὦ

Οἰκέω 447 Πάροικος

πέμψας κατὰ πᾶσαν τὴν οἰκουμένην ξητήσοντας τὸν προφήτη ᾿Ηλίαν ; xiv. 7. 2, πάντων τῶν
κατὰ τὴν οἰκουμένην ᾿Ιουδαίων καὶ σεβομένων τὸν θεόν, ἔτι δὲ καὶ τῶν ἀπὸ τῆς ᾿Ασίας καὶ
τῆς Εὐρώπης εἰς αὐτὸ συμφερόντων, it does not stand for Jewish land; compare for the
first passage, 1 Kings xviii. and for the others, Acts xxiv. 5. It always denotes either
the whole inhabited earth, the whole world in general, or this as it presents itself in the
comprehensive unity of the Roman Empire. In the LXX. the former only, 2 Sam.
xxii. 16; Ps, xviii. 16; Isa. xxxiv. 1; Ps. ix. 9, xx. 8, xlix. 1, xevi. 13 = ban. So also
in the Aooay phe: Wisd. i. 7; Bar. vi. 62, etc. On the contrary, in the N. T., both in
this comprehensive sense, as in Heb. i. 6, Acts xvii. 31, compare Ps. ix. 9, and in the
more limited sense of the Roman Empire, Luke ii. 1, ἐξῆλθεν δόγμα παρὰ Καίσαρος
Αὐγούστου ἀπογράφεσθαι πᾶσαν τὴν οἰκουμένην, Acts xvii. 6,—a usage, however, which
has nothing in common with the primary limitation of the word to the world of the
Greeks as distinct from the lands of the barbarians, but which simply expresses the
tendency to universality of the Roman Empire. Maintaining this, the question becomes
superfluous whether the word signifies the whole world or the Roman Empire, in any of
the other places in the N. T., Matt. xxiv. 14; Luke iv. 5, xxi, 26; Acts xi. 28, xix. 27,
xxiv. 5; Rev. iii. 10, xii. 9, xvi. 14.— Peculiar to the N. T. is the designation ἡ οἰκου-
μένη ἡ μέλλουσα in Heb. ii. 5, as synonymous with αἰὼν μέλλων, yet differing therefrom
as space differs from time, and chosen in Heb. ii. 5 with reference to i. 6, 10,11. With
nice distinction, the expression used is not ὁ κόσμος μέλλων, as against ὁ κόσμος οὗτος,
because the word κόσμος already in itself possesses a moral import, and in keeping there-
with can only be ὁ κόσμος οὗτος. See κόσμος.

Πάροικος, neighbouring. This is the classical sense of the word; but it does not
occur in this meaning in the N. T. So also of παροικία, παροικεῖν ; the latter only in
Ps. xciv. 17 = to live neighbour to. In later Greek, παροικεῖν is used of strangers who
have no rights of citizenship, and who live anywhere, without a settled home, Diod. Sic.
xiii. 47, οἱ παροικοῦντες ξένοι; Julian. ὁ. Christ. 209 D, δουλεῦσαι δὲ ἀεὶ καὶ παροικῆσαι.
=, Gen. xii. 10, xix. 9; Ex. vi. 4, etc, cf. Deut. v. 14; Luke xxiv. 18; Heb. xi. 9;
παροικία, Ps, cxx. 5; 2 βάν, viii. 35, of υἱοὶ τῆς παροικίας, nDNA ; Acts xiii. 17;
1 Ῥοῦ, 1, 17. πάροικος, one who dwells in a place without the rights of home, LXX. = Ἢ;
Gen. xv. 13, πάροικον ἔσται τὸ σπέρμα σου ἐν γῇ οὐκ ἰδίᾳ; Ex. ii. 22, πάροικός εἰμι ἐν
γῇ ἀλλοτρίᾳ; xviii. 3; Lev. xxv. 35,47; Ps. xxxix. 18, οχῖχ, 19. (73 is often = προσή-
Autos, Ex. xii, 48; Lev. xix. 33; Num. ix. 14, xv. 14; Josh. xx. 9; Jer. vii. 6; Zech.
vii. 1.) =204n, Ex, xii. 45; Lev. xxii. 10, xxv. 6, τῷ παροίκῳ τῷ προσκειμένῳ πρὸς σέ,
which in Gen. xxiii. 4, Ps, xxxix. 13 = παρεπίδημος, one who abides a short time in a
strange place, 357 means literally, a dweller, as distinct from 3, one who halts or tarries
on ὦ jowrney ; but often both words are used together, eg. Gen. xxiii. 4, Lev. xxv. 35, 47,
in contrast with Mr, Num. ix. 14, xv. 30, or M8, Deut. i 16. And hence, in 1 Pet.
ii, 11, ὡς παροίκους καὶ παρεπιδήμους, both words conveying the same thought,—sapem§

Πάροικος 448 Οἰκοδομξω

giving prominence to the homelessness already expressed in πάροικ. See also Eph, ii. 19,
οὐκέτι ἐστὲ ξένοι καὶ πάροικοι, where πάροικοι has the same force in relation to ξένοι.
(Lev. xxv. 23, quoted under οἰκεῖος, is not ἃ parallel instance here.) Elsewhere, in Acts
vii. 6, παροίκος ἐν γῇ ἀλλοτρίᾳ; vii. 29.

Οἰκοδόμος, 6, one who builds a house or anything, an architect ; eg. oix. φραγμῶν,
Isa, lviii. 12, 2 Kings xii. 11, and elsewhere. In the N. T. Acts iv. 11, ὁ λίθος ὁ ἐξου-
θενηθεὶς ὑφ᾽ ὑμῶν τῶν οἰκοδόμων (Lachm. and Tisch. read this instead of οἰκοδομούντων,
Ps. exviii. 22; Matt. xxi. 42). Those who build the temple are thus named, and those
also who build “the house of God” in its N. T. sense.

Οἰκοδομέω, to build a house, or, generally, to build anything; πόλιν, πύργον,
τάφους, etc., Matt. vii. 24, 26, xxi. 33, xxiii. 29, xxvi. 61, xxvii. 40; Mark xii. 1, xiv. 58,
xv. 29; Luke iv. 29, vi. 48, 49, vii. 5, xi. 47, 48, xii. 18, xiv. 28, 30, xvii. 28; John
ii. 20; Acts vii. 47, 49. Metaphorically, in 1 Pet. ii. 5, ὡς λίθοι ζῶντες οἰκοδομεῖσθε,
οἶκος πνευμάτικος ; Matt. xxi. 42, λίθον dv ἀπεδοκίμασαν οἱ οἰκοδομοῦντες ; Mark xii. 10 ;
Luke xx. 17; 1 Pet. ii 7, vid. οἶκος ; Gal. ii. 18, εἰ γὰρ ἃ κατέλυσα ταῦτα πάλιν οἶκο-
Souda; Matt. xvi. 18, ἐπὶ ταύτῃ τῇ πέτρᾳ οἰκοδομήσω μου τὴν ἐκκλησίαν ; Rom. xv. 20,
of the labours of the apostles, ἐπ᾿ ἄλλον θεμέλιον οἰκοδομῶς This use of the word in
reference to things to which it cannot literally be applied, is foreign to classical usage.
In Xen. Cyrop. viii. 7. 15, μὴ οὖν ἃ of θεοὶ ὑφήγηνται ἀγαθὰ εἰς οἰκειότητα ἀδελφοῖς
μάταιά ποτε ποιήσητε, ἀλλ᾽ ἐπὶ ταῦτα εὐθὺς οἰκοδομεῖτε ἄλλα φιλικὰ ἔργα, the word is
suggested by the preceding οἰκειότης. The N. T. use of the word can be explained only
by the Hebrew of the O. T., where 722, to build, is used to denote the advancement of
any one’s welfare or prosperity; Mal. iii. 15, καὶ νῦν ἡμεῖς μακαρίξομεν ἀλλοτρίους, καὶ
ἀνοικοδομοῦνται πάντες ποιοῦντες ἄνομα, καὶ ἀντέστησαν τῷ θεῷ καὶ ἐσώθησαν ; Ps.
xxviii. 5, καθελεῖς αὐτοὺς καὶ οὐ μὴ οἰκοδομήσεις αὐτούς , Jer. xlii. 10, xii. 16, xxxi. 4,
οἰκοδομήσω σε καὶ οἰκοδομηθήσῃ παρθένος ᾿Ισραήλ; xxxiii. 6, 7, latpedow αὐτὴν καὶ
ποιήσω καὶ εἰρήνην καὶ πίστιν"... οἰκοδομήσω αὐτοὺς καθὼς καὶ τὸ πρότερον. Jer. i. 10,
xviii. 9; Job xxii. 23, 72am “Wy AWAD, (It will be observed that the word is used
especially of prosperity brought about by God.) Cf. 1 Cor. viii. 1, ἡ ἀγάπη οἰκοδομεῖ; »
x. 23, πάντα ἔξεστιν, ἀλλ᾽ οὐ πάντα συμφέρει: πάντα ἔξεστιν, ἀλλ᾽ οὐ πάντα οἰκοδομεῖ.
In contrast with καθαίρειν, καταλύειν, cf. 2 Cor. x. 8, ἧς (ἐξουσίας) ἔδωκεν ὁ κύριος εἰς
οἰκοδομὴν καὶ οὐκ εἰς καθαίρεσιν ὑμῶν ; xiii. 10, In the N. T. it denotes an activity
brought to bear upon the Christian’s state, and tending to the advancement of the work
of God (Rom. xiv. 19, 20); to growth in the grace and knowledge of Jesus Christ
(2 Pet. iii, 18); to the development of the inner life (Eph. iv. 16), especially within the
Christian community, where the process is said specially to be carried on. With wapa-
«αλεῖν, 1 Thess. v. 11, παρακαλεῖτε ἀλλήλους καὶ οἰκοδομεῖτε εἷς τὸν Eva, see 1 Cor.
xiv. 3, ὁ προφητεύων ἀνθρώποις λαλεῖ οἰκοδομὴν καὶ παράκλησιν καὶ παραμυθίαν ;
x. 23, οἵ, ver, 24; Rom. xiv. 19, ef. ver. 20; 1 Cor. xiv. 4, ὁ λαλῶν γλώσσῃ ἑαυτὸν

ie

Οἰκοδομέω 449 Οἰκονόμος

οἰκοδομεῖ: ὁ δὲ προφητεύων ἐκκλησίαν οἰκοδομεῖ; ver. 17. We have a catachresis (or
forced use) of the word in 1 Cor. viii. 10, ἡ συνείδησις αὐτοῦ ἀσθενοῦς ὄντος οἰκοδομηθή-
σεται εἰς TO τὰ εἰδωλόθυτα ἐσθίειν. The middle, in Acts ix. 31, ἡ μὲν οὖν ἐκκλησία...
οἰκοδομουμένη καὶ πορευομένη τῷ φόβῳ τοῦ κυρίου κατὰ. Cf. οἰκοδομή, ἐποικοδομεῖν.
See my treatise, Ueber den biblischen Begriff der Erbauwng, Barmen 1863.

Οἰκοδομ΄ή, ἡ, unusual in profane Greek, literally, the act of building, building as a
process, and hence also that which is built, the building. The latter in Matt. xxiv. 1;
Mark xiii. 1, 2; 1 Chron. xxix. 1; Ezek. xl. 3. Metaphorically, 1 Cor. iii. 9, θεοῦ yap
ἔσμεν συνεργοί" θεοῦ γεώργιον, θεοῦ οἰκοδομή ἐστε; 2 Cor. v. 1, οἰκοδομὴν ἐς θεοῦ ἔχομεν ;
comp. the preceding οἰκία and the οἰκητήριον following in ver. 2; Eph. ii 21, πᾶσα
οἰκοδομὴ συναρμολογουμένη αὔξει eis ναὸν ἅγιον ἐν κυρίῳ, of the Christian fellowship.
In its first meaning, the act of building, it harmonizes with the N. T. sense of οἰκοδομεῖν,
the advancement of God’s work of grace within the Christian fellowship, both in individuals
and in the whole; Rom. xiv. 19, 20, τὰ τῆς εἰρήνης διώκωμεν Kal τὰ τῆς οἰκοδομῆς τῆς εἰς
ἀλλήλους. μὴ ἕνεκεν βρώματος κατάλυε τὸ ἔργον τοῦ θεοῦ; 2 Cor. x. 8, ἧς (ἐξουσίας)
ἔδωκεν ἡμῖν ὁ κύριος εἰς οἰκοδομὴν καὶ οὐκ εἰς καθαίρεσιν ὑμῶν, as in xiii. 10; Eph. iv. 12,
εἰς οἰκοδομὴν τοῦ σώματος τοῦ Χριστοῦ μέχρι w.7.A.; ver. 13. Ver. 16, ἐξ οὗ πᾶν τὸ
σῶμα... τὴν αὔξησιν τοῦ σώματος ποιεῖται εἰς οἰκοδομὴν ἑαυτοῦ ἐν ἀγάπῃ. Also in
Rom. xv. 2; 1 Cor. xiv. 3, 5, 12, 26; 2 Cor. xii. 19; Eph. iv. 29.

Ἐποικοδομέω, to build upon, 1 Cor. iii, 10, ὡς σοφὸς ἀρχιτέκτων θεμέλιον
τέθεικα, ἄλλος δὲ ἐποικοδομεῖ. ἕκαστος δὲ βλεπέτω πῶς ἐποικοδομεῖ; vv. 12, 14; Eph.
ii, 20, ἐποικοδομηθέντες ἐπὶ τῷ θεμελίῳ τῶν ἀποστόλων K.7.d. See οἶκος τοῦ θεοῦ of the
Christian church. Hence generally =to build up, in the same sense as οἰκοδομεῖν ; Acts
xx. 32, παρατίθεμαι ὑμᾶς τῷ θεῷ καὶ τῷ λόγῳ τῆς χάριτος αὐτοῦ, τῷ δυνωμένῳ ἐποικοδο-
μήσαι καὶ δοῦναι κληρονομίαν ἐν τοῖς ἡγιασμένοις πᾶσιν, the full accomplishment and
perfecting of God’s gracious work, the carrying on of the work already begun, Phil. i. 6.
Comp. the difference of the tenses in Col. ii. 7, ἐν Χριστῷ περιπατεῖτε, ἐῤῥιζωμένοι καὶ
ἐποικοδομούμενοι ἐν αὐτῷ:ςἨ The word also occurs in Jude 20, ἐποικοδομοῦντες ἑαυτοὺς
τῇ ἁγιωτάτῃ ὑμῶν πίστει, ἐν πνεύματι ἁγίῳ προσευχόμενοι.

Οἰκονόμος, ὃ, one who manages the house and the household affairs (Plat., Xen.,
Aristot., Plut.), generally, steward. LXX, =man-by, 1 Kings iv. 6, xvi. 9, xviii. 3; Isa,
xxxvi. 3, 22; Luke xii. 42, xvi. 1, 3, 8; Gal. iv. 2; Rom. xvi. 23, 6 οἰκόν. τῆς πόλεως,
chamberlain or governor. Metaphorically applied in 1 Cor. iv. 1, οὕτως ἡμᾶς λογιζέσθω
ἄνθρωπος ὡς ὑπηρέτας Χριστοῦ καὶ οἰκονόμους μυστηρίων θεοῦ; Tit. i. 7, δεῖ γὰρ τὸν
ἐπίσκοπον ἀνέγκλητον εἶναι ὡς θεοῦ οἰκονόμον; 1 Pet. iv. 10, εἰς ἑαυτοὺς τὸ χάρισμα
διακονοῦντες ὡς καλοὶ οἰκονόμοι ποικίλης χάριτος Geod. To understand this application
of the term, we must remember that the οἰκονόμος stood in a twofold relationship, first to
the Lord, to whom he was answerable, 1 Cor. iv. 2, Luke xvi. 1 sqq.; and, secondly, to

3 L

Οἰκονόμος 450 Οἰκονομία

those with whom he had to deal in the Lord’s name, Luke xii. 42, τὶς ἄρα ἐστὶν ὁ πιστὸς
οἰκονόμος ὁ φρόνιμος, ὃν καταστήσει ὁ κύριος ἐπὶ τῆς θεραπείας αὐτοῦ διδόναι ἐν καιρῷ
σιτομέτριον (with ver. 43, cf. Matt. xix. 28). With 1 Pet. iv. 10, οὗ Matt. xxv. 14-30
and 1 Cor. xii. 28, vii. 14, 26.

Οἰκονομέα, ἡ, administration of the house or of property (one’s own or another's,
Xen. Oec. 1); applied also to the administration of the affairs of state, Aristot. Polit.
iii. 11, ἡ βασιλεία πόλεως καὶ ἔθνους ἑνὸς ἢ πλείονος οἰκονομία, Luke xvi. 2, 3,4. Paul
applies the word to the office with which he was entrusted, 1 Cor. ix. 17, οἰκονομίαν
πεπίστευμαι, sc. τοῦ evayyeditecOar, ver. 16; cf. οἰκονόμοι μυστηρίων θεοῦ, iv. 1. It is
not so easy to understand the word in the other passages where it occurs, Eph. i. 10,
γνωρίσας ἡμῖν τὸ μυστήριον τοῦ θελήματος αὐτοῦ κατὰ τὴν εὐδοκίαν ἣν προέθετο ἐν αὐτῷ
εἰς οἰκονομίαν τοῦ πληρώματος τῶν καιρῶν; iii, 2, εἴ γε ἠκούσατε τὴν οἰκονομίαν τῆς
χάριτος τοῦ θεοῦ τῆς δοθείσης μοι εἰς ὑμᾶς; iii. 9, 10, φωτίσαι πάντας τίς ἡ οἰκονομία
τοῦ μυστηρίου τοῦ ἀποκεκρυμμένου κιτιλ. ἵνα γνωρισθῇ νῦν... ἡ πολυποίκιλος σοφία τοῦ
θεοῦ; Col. i. 25, ἧς (ἐκκλησίας) ἐγενόμην διάκονος κατὰ τὴν οἰκονομίαν τοῦ θεοῦ τὴν
δοθεῖσάν μοι εἰς ὑμᾶς πληρῶσαι τὸν λόγον τοῦ θεοῦ; 1 Tim. i. 4, αἵτινες ξητήσεις
παρέχουσιν μᾶλλον ἢ οἰκονομίαν θεοῦ τὴν ἐν πίστει. In this last text the οἰκονομία
θεοῦ clearly denotes that which was Timothy’s duty, everything which hindered this he
_was to avoid; hence = οἰκονομίαν οἰκοῦ θεοῦ, according to which we may explain Col.
i. 25; the τὴν δοθεῖσάν μοι there may be compared with Luke xvi. 3, ἀφαιρεῖται τὴν
οἰκονομίαν am ἐμοῦ. In the passages from the Epistle to the Ephesians, however, the
word manifestly does not denote a duty which the apostle had to perform. As the word
may denote the action either of a commander or subordinate, Harless (on Eph. i. 10)
takes the word in the first case to denote regulation and arrangement, and in the latter
to signify administration and performance ; but usage does not sanction this. Οἰκονομία
denotes either (I.) actively, the administrative activity of the owner or of the steward (ef.
Xen. Oec. 1); or (IL) passively, that which is administered, the administration or ordering
of the house, or the arrangement, eg., of a treatise or discourse (Plutarch). The most
difficult passage is Eph. i 9, 10, (κατὰ τὴν εὐδοκίαν αὑτοῦ, ἣν προέθετο ἐν αὑτῷ)
εἰς οἰκονομίαν τοῦ πληρώματος τῶν καιρῶν. The question is, What are we to regard
as the object of ofkovoula? Hofmann makes the πλήρωμα τῶν καιρῶν the object, and
explains the expression in harmony with οἰκονομεῖν τὸ πλήρωμα τῶν καιρῶν, which
is said to be analogous to the expression οἰκονομεῖν τὴν ὕλην, Lucian, Hist. Conser. 51,
a procedure directed to the fulness of times, i.e. which gives thereto an application cor-
responding with the design. But οἰκονομεῖν τὴν ὕλην signifies not the applying, but the
forming or moulding of the material, and thus οἰκονομεῖν τὸ md. τ. x. would be a pro-
cedure directed to the establishing of the fulness of times (Storr and others), for which, at
the most, οἰκονομεῖν τοὺς καιρούς might be said. But, upon the whole, τὸ πλήρωμα τῶν
καιρῶν is an utterly inappropriate object for οἰκονομία. The true object is to be found

—

a

Φ-ᾧ

a

Οἰκονομία 451 ᾿Απόλλυμι

τῇ the relative ἣν προέθετο. It is the divine purpose which here is said to be administered,
The genitive rod πληρ. τ. x. is not to be taken as a characteristic feature of this admini-
stration (Meyer),—which would have no meaning,—it denotes quite generally the relation
of pertaining to; the administration of God’s saving purpose pertaining to the fulness of the
times, as Calov and Riickert rightly explain, dispensatio propria plenitudini temporum.
Thus οἰκονομία here is to be taken as passive. The οἰκονομία in iii. 2, 9 also has
reference to the administration of grace in the N. T.,—iii. 2, οὐκ. τῆς χάριτος, ver. 9, τοῦ
μυστηρίου «.7.r.,—inasmuch as salvation is made known and communicated to men
according to the divine order and arrangement, and thus a further sanction is given to
take the word passively in these places also.

"Orv ps, fut. ὀχῶ (cf. in the N. T. 1 Cor.i. 19 from the LXX.), ὀλέσω, aor. ὥλεσα ;
2d perf. ὄλωλα, intransitive, like most perfects of this kind, with a middle signification,
ὄλλυμαι, ὀλοῦμαι, ὠλόμην. Déderlein, Hom. Gloss. 2163, compares ὄλωλα with ὀλολύζω,
to ery, to howl ; but Curtius rejects this because of the difference in the stem-vowel (v in
ὀλολύζω). Schenkl (Wérterbuch) considers the primary form to have been ὄλνυμι, and
that this may be akin to the Latin volnus, vulnus. The simple verb occurs for the most
part in poetry, and ἀπόλλυμι in prose. It signifies, (I.) like the Latin perdere, in a stronger
or weaker sense, (a.) to ruin or destroy, chiefly of living things, to kill, to destroy—Soph.
Oecd. Col. 395, viv yap θεοὶ σ᾽ ὀρθοῦσι, πρόσθε δ᾽ ὥλλυσαν ; (b.) to lose,—the subject being
the sufferer; Hom. Od. xix. 274, ἑταίρους ὥλεσε καὶ νῆα. Especially θυμόν, ψυχήν, ete.,
= to lose one’s life—(II.) Middle and 2d perfect intransitively, to perish, to die, to go tc
ruin, of living beings, and generally in case of a violent death; also, without implying
loss of life, ὄλωλα =I am lost or ruined. The fundamental thought is not by any means
annihilation, but perhaps corruption, an injurious force, which the subject exerts or cannot
hinder.—In the N. T. only ἀπόλλυμιε occurs; but in the LXX. the simple verb often is
used as = 38, Job iv. 11, Prov. i. 32, xi. 7; NY3, Job xviii. 11; mo, Prov. ii. 22.

᾿Απόλλυμι, (1.) (a.) to destroy, to ruin; Homer uses it chiefly of death in battle ;
rarely in prose = to kill. Synon. διαφθείρειν ; Plat. Rep. x. 608 E, τὸ μὲν ἀπολλύον καὶ
διαφθεῖρον πᾶν τὸ κακὸν εἶναι, τὸ δὲ σῶζον καὶ ὠφελοῦν τὸ ἀγαθόν. In the N. T. Matt.
ii, 13, xii. 14, xxi. 41, ete, 1 Cor. i 19, ἀπολῶ τὴν σοφίαν τῶν σοφῶν (Isa. xxix. 14).
—(b.) To lose by decay, or simply, to lose in contrast with λαμβάνειν, ἔχειν, εὑρίσκειν (Plat.
Parm. 163 Ὁ, Phaed. 75 E); Xen. Hell. vii. 4.13, ἔφυγον καὶ πολλοὺς μὲν ἄνδρας,
πολλὰ δὲ ὅπλα ἀπώλεσαν ; Matt. x. 42, od μὴ ἀπολέσῃ τὸν μισθὸν αὐτοῦ; Mark ix. 41;
Luke xv. 4, 9; John xviii. 9, vi. 39; 2 John 8.—(II.) Middle and 2d perfect, ἀπόλωλα
= to go to ruin, to perish (by force), in opposition to σωθῆναι. The form of imprecation,
ἀπολοίμην, κακίστα ἀπολοίμην, is worthy of notice; cf. Job iii. 3, ἀπόλοιτο ἡ ἡμέρα. The
2d perf., it is all over with me, 1 am ruined, I am lost. Matt. viii. 25, σῶσον ἡμᾶς, ἀπολ-
λύμεθα ; ix. 17; Mark ii. 22, iv. 38; Luke xi. 51, xiii. 3, 5, 33, xv. 17, xxi. 18, θρὶξ
ἐκ τῆς κεφαλῆς ὑμῶν ov μὴ ἀπόληται, cf. Acts xxvii. 34, v. 37; John vi. 12; 1 Cor. x.

᾿Απόλλυμι 452 ᾿Απόλλυμι

9, 10, ἀπολ. ὑπό τινος, cf. Xen. Cyrop. vii. 1. 47.—Heb. 1. 11; Jas. i. 11; Rev. xviii.
14, οἷο. ; John vi. 27, ἡ βρῶσις ἡ ἀπολλυμένη, transitory food, in contrast with ἡ μένουσα
εἰς ζωὴν αἰώνιον; 1 Pet. i. 7, χρυσίον τὸ ἀπολλύμενον .----ΤΊ6. use of the 2d perfect par-
ticiple, τὸ ἀπολωλός, Luke xix. 10; Matt. xviii. 11, ἦλθε ὁ vids τοῦ ἀνθρ. σῶσαι τὸ ἀπο-
λωλός, is worthy of notice; it corresponds with the expression τὰ πρόβατα τὰ ἀπολωλότα
οἴκου ᾿Ισραήλ, Matt. x. 6, xv. 24, cf. Luke xv, 4,6. This expression is derived from
Ezek. xxxiv. 4; Ps. cxix. 175, cf. Isa. 1111, 6, and it means the sheep which are no
longer in the fold, who are lost to the flock and to the shepherd, cf. 1 Sam. xix. 4, 20,
hence = προβ. πλανώμενα, 1 Pet. ii. 25; Matt. xviii 12-14. In the sphere of saving
grace, to which Ps. xxiii, ο. 3, xcv. 7 may be referred, it denotes those who are not within
the pale of Christian blessings. It is doubtful, however, whether the distinctive N. T.
use of ἀπόλλυσθαι is to be referred to this.

The application of the word (in the middle), which is peculiar to the N. T., and is
without analogy in profane Greek, is to the future and eternal doom of man; and thus it
is used specially by St. Paul and St. John, while hints only of this meaning occur in the
synoptical Gospels. Thus John iii. 16, ἵνα πᾶς ὁ πιστεύων εἰς αὐτὸν μὴ ἀπόληται, GAN
ἔχῃ ζωὴν αἰώνιον; x. 28, ζωὴν αἰώνιον δίδωμι αὐτοῖς καὶ οὐ μὴ ἀπόλωνται; Rom. ii. 12,
ὅσοι ἀνόμως ἥμαρτον, ἀνόμως καὶ ἀπολοῦνται; 1 Cor. xv. 18, οἱ κοιμηθέντες ἐν Χριστῷ
ἀπώλοντο; viii. 11, ἀπόλλυται ὁ ἀσθενῶν ... dv ὃν Χριστὸς ἀπέθανεν (cf. Rom. xiv. 15);
i. 18, οἱ ἀπολλύμενοι, as against σωζόμενοι. So 2 Cor. ii. 15, iv. 3; 2 Thess. ii. 10;
2 Pet. iii, 9, μὴ βουλόμενός twas ἀπολέσθαι. Compare the corresponding use of the
transitive in Jas. iv. 12, els ἐστὶν ὁ νομοθέτης καὶ κριτής, ὁ δυνάμενος σῶσαι Kal ἀπολέσαι;
John vi. 39, ἵνα πᾶν ὃ δέδωκέν μοι μὴ ἀπολέσω ἐξ αὐτοῦ ἀλλὰ ἀναστήσω αὐτὸ ἐν τῇ
ἐσχάτῃ ἡμ. (xviii. 9, cf. xvii. 12), An indirect correspondence only is traceable in the
use of the word in the synoptical Gospels, where the transitive ἀπόλλυναι prevails (except
in Matt. v. 29, 30, συμφέρει γάρ σοι ἵνα ἀπόληται ἕν τῶν μελῶν cov καὶ μὴ ὅλον τὸ
σῶμα cov βχηθῇ εἰς γεένναν). See Matt. x. 28, ὁ δυνάμενος καὶ ψυχὴν καὶ σῶμα ἀπο-
λέσαι ἐν γεέννῃ; x. 39, ὁ εὑρὼν τὴν ψυχὴν αὐτοῦ ἀπολέσει αὐτὴν, καὶ ὁ ἀπολέσας τὴν
Ψυχὴν αὐτοῦ ἕνεκεν ἐμοῦ εὑρήσει αὐτήν; xvi. 25; Luke xvii. 33, ὃς ἐὰν ἕητήσῃ τὴν
ψυχὴν αὐτοῦ περιποιήσασθαι, ἀπολέσει αὐτὴν, καὶ ὃς ἐὰν ἀπολέσῃ, ζωογονήσει αὐτήν ;
Mark viii. 35, ἀπολέσει... σώσει; Luke ix. 24; ver. 25, τέ γὰρ ὠφελεῖται ἄνθρωπος
κερδήσας τὸν κόσμον ὅλον, ἑαυτὸν δὲ ἀπολέσας ἢ ζημιωθείς ; cf. Mark viii. 37, τί yap
ἀντάλλαγμα τῆς ψυχῆς αὐτοῦ; Luke ix. 56, Received text (for ψυχὰς ἀπολέσαι some
Mss. read ψ. ἀποκτεῖναι). The most striking parallel in the synoptical Gospels is the
figurative expression in Luke xv. 24, 32, νεκρὸς ἣν καὶ ἔζησεν, καὶ ἀπολωλὼς καὶ εὑρέθη.
We cannot say that ἀπολλ. is used in these passages exactly in the sense in which it
occurs in the writings of St. Paul and St. John, viz. with reference to the everlasting
salvation or misery of man. It is inexactly used both where it occurs as a strong synonym
for ἀποκτείνειν (Matt. x. 27, 28), and where it stands as the antithesis of εὑρίσκειν.
O. T. usage, moreover, furnishes no analogy. because none of the corresponding Hebrew

᾿Απόλλυμι 458 Ὄνομα

words (Jax 207, movin) are used in this sense. In most places ἀπολλ. is simply a strong
synonym for ἀποκτείνειν or ἀποθνήσκειν. In the Apocrypha, too, the word does not
occur in the N. T. sense. The intransitive ἀπώλεια, ruin or destruction, occurs in some
passages of the O, T. in close connection with Hades, and thus serves to denote the state
after death; Prov, xv. 11, dns καὶ dmr@derca—ii728 ; Ps. lxxxviii. 12, μὴ διηγήσεταί τις
ἐν τάφῳ τὸ ἔλεός σου, Kal τὴν ἀλήθειάν σου ἐν TH ἀπωλείᾳ, comp. ver. 13 ; Job xxviii. 22,
ἡ ἀπώλεια καὶ ὁ θάνατος εἶπαν ; xxii. 6, γυμνὸς ὁ ἅδης ἐνώπιον αὐτοῦ, καὶ οὐκ ἔστι περι-
βόλαιον τῇ ἀπωλείᾳ. In these passages it is=fi738. Considering that this word only
occurs here and in Job xxxi. 12; that in post-biblical Hebrew it signifies Hades (7738,
NIVIN, NITZIN, see Levy, Chald. Worterb., who quotes Isa. liii. 9, x27a87 NNW, “ the death of
perfect annihilation, the extinction of future life”); that, judging from Rev. ix. 11, it
must be a significant and distinctive word,—see Wetstein’s quotation from Emek Ham-
melech, xv. 3, “infimus Gehennae locus est Abaddon... wnde nemo emergit .. .,’—the
most probable conclusion is, that the N. T. use, especially of the intrans. ἀπόλλυσθαι,
denotes utter and final ruin and perdition. Nevertheless, we must always keep in mind
the expression “lost sheep;” the state of the case may perhaps be rather, that the con-
dition of the lost sheep obliges us to regard this ἀπόλλυσθαι as a state which may be
reversed.—Svvarrorrvebat, Heb, xi. 31.

᾿Απώλεια, ἡ, (L) transitively the losing or loss; Matt. xxvi. 8, eis τί ἡ ἀπώλεια
αὕτη; Mark xiv. 4, cf. Theophr. Char. Eth. 15, ὅτι ἀπόλλυσι καὶ τοῦτο τὸ ἀργύριον = to
squander ; (11.) intransitively, perdition, ruin (Deut. iv. 26; Isa. xiv. 23, and often). In
the N. T. of the state after death wherein exclusion from salvation is a realized fact,
wherein man, instead of becoming what he might have been, is lost and ruined ; cf. ἀπόλ-
Ave Gar, often contrasted with γίγνεσθαι in Plato, Parm. 156,163 D, E; Rep. vii. 527 B;
Conv. 211 A; corresponding with fi328, Job xxviii. 22, xxvi. 6; Ps. Ixxxviii. 12; Prov.
xv. 12. See ἀπόλλυμι. Rev. xvii. 8, μέλλει ἀναβαίνειν ἐκ τῆς ἀβύσσου καὶ εἰς ἀπώλειαν
ὑπάγει; ver. 11. Opposed to σωτηρία, Phil. i. 28; ζωή, Matt. vii. 13. See Heb. x. 39,
ἡμεῖς δὲ οὐκ ἐσμὲν ὑποστολῆς εἰς ἀπώλειαν, ἀλλὰ πίστεως εἰς περιποίησιν ζωῆς ; Rom.
ix. 22, σκεύη ὀργῆς κατηρτισμένα εἰς ἀπώλειαν, cf. ver. 23, ἃ προητοίμασεν εἰς δόξαν;
Phil. iii. 19; 1 Tim. vi 9; Acts viii. 20; 2 Pet. ii. 1, 3, iii. 7,16; ὁ υἱὸς τῆς ἀπωλείας,
John xvii. 12, is a name given to Judas, and to Antichrist, 2 Thess. ii. 3. We cannot
correctly compare the passive expression with the active one ΤῸ D3, Isa. 1, 4,
rendered by the LXX. rightly, viol ἄνομοε, cf. viol τῆς βασιλείας, and other like expres-
sions; see vids.

᾿Απολλύων, Rev. ix. 11, a Greek name for the ἄγγελος τῆς ἀβύσσου; ὄνομα αὐτῷ
“Ἑβραϊστὶ ᾿Αβαδδών (vid. ἀπόλλυμι) = destroyer, from ἀπολλύω, a non-Attic form side by
side with ἀπόλλυμι, occurring in later Greek in the N. T., Rom. xiv. 15.

Ὄνομα, τό, from the same root as νοῦς, γιγνώσκω, viz. INO; originally perhaps
ὄγνομα (Ion. οὔνομα), cf. the Latin cognomen ; Sanscrit, naman, from gnd—noscere ; hence

Ὄνομα 454 Ὄνομα

equivalent to sign or token ;—appellation, name, and, indeed, usually a proper name. In
Homer, of persons only, afterwards of things also. In the N. T. (excepting in Mark xiv. 32;
Luke i. 26; Rev. iii. 12, xiii. 17) of persons only, Matt. xxvii. 32; Mark v. 22; Luke
i. 5, 27, and often. The mention of a name is introduced by the word ὀνόματι (Xen..,
Plat. ; cf. Kriiger, ὃ xlviii. 15. 17), Matt. xxvii. 32, Luke i. 5, v. 27, etc., the name itself
being in the same case as the substantive; the accusative τοὔνομα --- τὸ ὄνομα, only in
Matt. xxvii. 57. The usual and distinctive usage of the N. T. rests upon the significance
of the name, and this corresponds with O. T. precedent. The Heb. DY means originally
sign or token, cf. Isa. lv. 13 with nix, ἔσται εἰς ὄνομα καὶ εἰς σημεῖον αἰώνιον. Gen. xi. 4,
ny wbrnbys, of the tower of Babel. The name is a sign or mark of him who bears it; it
describes what is, or is said to be, characteristic of the man, and what appears as such, just
as we find in Gen. ii. 20, of the naming of the animals by Adam, with the statement,
faa Wy NBN DIN?, τῷ δὲ ᾿Αδὰμ ody εὑρέθη βοηθὸς ὅμοιος αὐτῷ ; Gen. iii, 20, v. 2, 29,
xvi. 11, xvii. 19, xxvii. 36, the names of Jacob's children, and many others, This
specially appears in changes of name, as in Gen. xvii. 5,15; Ruth i. 20, ete. Indica-
tions of this significance of a name are traceable in classical Greek, eg. in the contrast
sometimes drawn between the name and the thing or fact itself, e.g. Eurip. Or. 454, ὄνομα,
ἔργον δ᾽ οὐκ ἔχουσιν οἱ φίλοι, cf. Rev. iii. 1, ὄνομα ἔχεις ὅτι Gs, καὶ νεκρὸς el. For this
significance in the naming of a person, see Matt. i. 21, καλέσεις τὸ ὄνομα αὐτοῦ ᾿Ιησοῦν.
αὐτὸς yap σώσει τὸν λαὸν x.T.A.; VV. 23, 25; Luke i. 13, 31, 63, 11, 21; Mark v. 9,
λεγιὼν ὄνομά pot, ὅτε πολλοί ἐσμεν; Rev. xix. 12, 13, ix. 11, cf. xiii. 17, xv. 2, ete.
Hence we find changes of name, and the addition of a new name, Mark iii. 16, ἐπέθηκεν
ὄνομα τῷ Σιμῶνι Πέτρον, ver. 17, cf. Matt. xvi. 18; Luke ix. 54 sq.; Acts iv. 36,
xiii. 6, 8; Phil. ii 9, ἐχαρίσατο αὐτῷ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα; Heb. i. 4, τοσούτῳ
κρείττων γενόμενος τῶν ἀγγέλων ὅσῳ διαφορώτερον παρ᾽ αὐτοὺς κεκληρονόμηκεν ὄνομα.
Hence, too, the import of such declarations as Rev. ii. 17, τῷ νικῶντε δώσω... ὄνομα
καινόν ; iii, 12, γράψω ἐπ᾽ αὐτὸν τὸ ὄνομα τοῦ θεοῦ pov... καὶ TO ὄνομά μου τὸ καινόν,
xxii. 4. The name represents the person who bears it, see Phil. iv. 3, ὧν τὰ ὀνόμ. ἐν
βίβλῳ ffs; Luke x. 20; Acts i 15, xix. 13, ἐπεχείρησαν δέ τινες τῶν... ἐξορκιστῶν
ὀνομάζειν ἐπὶ τοὺς ἔχοντας τὰ πνεύματα τὰ πονηρὰ τὸ ὄνομα τοῦ κυρίου ᾿Ιησοῦ; xxvi. 9,
πρὸς τὸ ὄνομα ᾿Ιησοῦ τοῦ Ναζωραίου πολλὰ ἐναντία πρᾶξαι; Eph. i. 21, ὑπεράνω πάσης
ἀρχῆς... καὶ παντὸς ὀνόματος ὀνομαζομένου x.7.d.; Lev. xviii. 12, and other places ; and
hence we may explain βαπτίζειν εἰς τὸ ὄνομά twos, Matt. xxviii. 19; Acts xix. 5, οἵ,
1 Cor. i. 13, ἢ εἰς τὸ ὄομα Παύλου ἐβαπτίσθητε; vv. 14, 15, where Paul says that he had
himself baptized none, so that no one could say that they were baptized in his own name ;
ef. 1 Cor. x. 2, πάντες eis τὸν Μωϊσῆν ¢8articayto; Rom. vi. 2, εἰς Χριστὸν ᾿Ιησοῦν (vid.
Barrifw). Still between εἰς τὸ ὄνομά twos and εἴς teva there is this difference,—the name
expresses not who, but what one is; οἵ, Matt. x. 41, 42, eis ὄνομα προφήτου, δικαίου, μαθητοῦ
τινὰ δέχεσθαι; Mark ix, 41, ὃς γὰρ ἂν ποτίσῃ ὑμᾶς ποτήριον ὕδατος ἐν ὀνόματι ὅτι Xpic-
τοῦ ἐστέ; 1 Pet. iv. 16, εἰ δὲ ὡς Χριστιανὸς, μὴ αἰσχυνέσθω, δοξαξέτω δὲ τὸν θεὸν ἐν τῷ

νι δ... ...6Ἐ Ὁ

——_—~ “.....ἀὰ

Ὄνομα 455 Ὄνομα

ὀνόματι τούτῳ (1.6. “on account of this name of Christian for which he suffers”); Acts
iii. 16, ἐστερέωσεν τὸ ὄνομα αὐτοῦ. Generally the name describes, for the sake of others,
what the individual is; it expresses what he is for another, and hence the names Ishmael,
Isaac, Jacob and his sons, Moses, the children of the prophet Isaiah (vii. 3, viii. 3, etc.),
as is clear from the fact that the name is generally given by another, and when given by
any one to himself, it is an account of his relationship to others. Rev. ii. 17, ὄνομα
καινὸν, ὃ οὐδεὶς οἷδεν εἰ μὴ ὁ λαμβάνων, is not an exception to this, but must be taken as
analogous with 2 Sam. xii. 25, Nathan called Solomon’s name Jedidiah Fim 2y3, The
same applies to the altered names Abraham, Israel, Peter, and others. To baptize
“in the name of,” etc., means to baptize into that which the person named is for the
baptized ; and therefore it is not merely a designation of the person in whose name the
rite is celebrated, but a full designation of his character and relationship. See Matt.

~ xviii, 20, συνηγμένοι eis TO ἐμὸν ὄνομα. This is specially true when the name of God

and of Christ is used. The name of God denotes all that God is for man, and this is said
to be known by men so that they are said to know God accordingly; it is the expression
for men of what God is. Hence 2 Sam. vi. 2, of the ark of the covenant, ἐφ᾽ ἣν ἐπεκλήθη
τὸ ὄνομα τοῦ κυρίου τῶν δυνάμεων καθημένου ἐπὶ τῶν χερουβὶν ἐπ᾿ αὐτῆς. It is the
representation of God which is expressed thereby. In His name God manifests Himself
to men (Gen. xvi. 13), see especially Ex. vi. 3, “1 appeared to Abraham, Isaac, and Jacob,
pad ἩΨῪ) ND nin ea aw bya,” Ex. iii, 15, 7H Th “It mn Ody> oe mt.—and where God's
glory is manifest, His name is said to be there. Compare Ex. xx. 24, ἐν παντὶ τόπῳ οὗ
ἐὰν ἐπονομάσω τὸ ὄνομά μου ἐκεῖ καὶ ἥξω πρὸς σέ, καὶ εὐλογήσω ce; 1 Kings v. 3, οὐκ
ἠδύνατο οἰκοδομῆσαι οἶκον τῷ ὀνόματι κυρίου, cf. iii. 2, οἶκος τῷ κυρίῳ, Hebrew Aim DY ;
viii. 43, ὅπως γνῶσι πάντες οἱ λαοὶ τὸ ὄνομά cov,—and therefore God’s name is the
expression or revelation of what God is as the God of salvation (see δόξα, and compare
the connection between the first and second petition in the Lord’s prayer), and not enly
the expression, but the communication thereof, intended for the knowledge and use of men.
See above, Ex. xx. 24; 1 Kings xiv. 21, ἣν (πόλιν) ἐξελέξατο κύριος. θέσθαι τὸ ὄνομα
αὐτοῦ ἐκεῖ; 2 Kings xxi. 4, 7, xxiii. 27; 2 Chron. vi. 33, xxxiii. 4; Ps. xlviii. 11, κατὰ
τὸ ὄνομά cov, ὁ θεός, οὕτως Kal ἡ αἴνεσίς σου ἐπὶ τὰ πέρατα τῆς γῆς ; Isa. xxvi. 8, “ the
desire of owr soul is to Thy name and to the remembrance of Thee.” Isa. xviii. 7; Jer. xiv. 9,
ΜΡ wp PoRA nin? aI MAM; Isa. lil, 6, Lxiii, 14, 16, 19, lxiv. 1; ef. John xvii. 6, ἐφανέρωσά
cov τὸ ὄνομα τοῖς ἀνθρώποις; ver. 26, xii. 28, δόξασόν cov τὸ ὄν. This explains the
various ways in which the name of the Zord is spoken of, as also in Ex. xxiii. 21, where
it is said of the angel who was to keep and guide Israel, 1203 Ὁ, (It must be observed
that τον, as Oehler shows in Herzog’s Realencyhi. art. “ Name,’ is not properly God’s name.)
The distinction between ὄνομα and δόξα τοῦ θεοῦ, κυρίου, is simply that the latter is the
manifestation of that which God is towards us, and the former announces this so as to
determine our relation towards Him (for the name is said to be uttered and hallowed by us.
“We have not, indeed, already with the name itself the person, but that which leads to

Ὄνομα 456 Ὄνομα

this,” Culmann, Hthik, p. 165). Thus in the N. T. the name of Christ signifies what
Christ is, Mark vi. 14, φανερὸν γὰρ ἐγένετο τὸ ὄνομα αὐτοῦ, and expresses this for us;
it is the embodiment and presentation of what Christ is, demanding our recognition, see
the texts already cited, Heb. i. 4; Phil. ii. 9; Acts iii. 16,iv.12, οὐκ ἔστιν ἐν ἄλλῳ οὐδενὶ
ἡ σωτηρία" οὐδὲ yap ὄνομά ἐστιν Erepov .. . τὸ δεδομένον ἐν ἀνθρώποις ἐν ᾧ δεῖ σωθῆναι
ἡμᾶς; ix. 15, βαστάσαι τὸ ὄνομά μου ἐνώπιον ἐθνῶν; Rev. ii. 8, κρατεῖς τὸ ὄνομά μου.
Hence the expression πιστεύειν εἰς τὸ ὄν. αὐτοῦ, John i. 12, ii. 23, iii. 18; 1 John v.13;
τῷ ὀνόμ. τοῦ υἱοῦ τ. θ., 1 John iii. 23, cf. Acts iii. 16, ἐπὶ τῇ πίστει τοῦ ὀνόμ. αὐτοῦ.
We must ever remember that what Christ is not only lies in His name, but is said to be
present to us in the name whenever we use it; hence ἐπικαλεῖσθαι τὸ ὄν. τ. xup., Acts
ii, 21, and often; 2 Tim. ii. 19, πᾶς ὁ ὀνομάζων τὸ ὄνομα xvpiov. And this explains
such expressions as John xx. 31, ἵνα πιστεύοντες ζωὴν ἔχητε ἐν τῷ ὀνόματι αὐτοῦ (see
John xvii. 5, 6); Rom. i. 5, εἰς ὑπακοὴν πίστεως... ὑπὲρ τοῦ ὀνόματος αὐτοῦ ; Matt.
xix. 29, ὅστις ἀφῆκεν ἀδελφοὺς ἣ ἀδελφὰς... ἕνεκεν τοῦ ὀνόματός μου, xxiv. 9; Mark
xiii, 13; Luke xxi. 12, 17, ἔσεσθε μισούμενοι... διὰ τὸ ὄνομά μου; John xv, 21, ef.
John xvii. 11, 12, ἐτήρουν αὐτοὺς ἐν τῷ ὀνόματί cov; Acts v. 41, ix. 16, xv. 26, xxi. 13.
And particularly in the oft-occurring declaration that something is done “in the name”
of God or of Jesus Christ, it is clearly meant that the name is the presentation of what
He is, This ποιεῖν τε ἐν ὀνόματί τινος does not occur in profane Greek ; and this is not
(as Buttmann says, Gramm. des N. T. ὃ 147. 10) because, through Oriental influence, a
meaning strange and contrary to usage has been put into the preposition,—viz. that of
the Hebrew 3, as denoting the instrument (of persons = διά with the genitive, adjutus,
opera),—but because such a meaning of the word ὄνομα, and such a significance as
belonging to the name, is foreign to profane Greek. It may be taken for granted that
Christianity first introduced the use of the expression, in the name of, into our western
languages. 3 certainly, in 0W3, does in some places denote the instrument, but only in
the weakest sense. Thus Ps. cxviii. 10, 11, 12, τῷ ὀνόματι κυρίου ἠμυνάμην αὐτούς ; Ps.
liv. 3, ὁ θεὸς, ἐν τῷ ὀνόματί cov σῶσόν με (cf. Matt. ix. 34, ἐν τῷ ἄρχοντι τῶν δαιμονίων
ἐμβάλλειν τὰ δαιμόνια). We shall not be far wrong if we take the 3in DW2 in most
cases simply as the 3 of accompaniment, eg. λαλεῖν ἀλήθειαν ἐν ὀνόμ. κυρ., 1 Kings
xxii. 16; 2 Chron. xviii. 15; 1 Sam. xvii. 45, od ἔρχῃ πρὸς μὲ ἐν ῥομφαίᾳ... κἀγὼ
πορεύομαι πρὸς σὲ ἐν ὀνόμ. κυρίου θεοῦ ; Mic, iv. 5, πορευσόμεθα ἐν ὀνόμ. κυρ.; 1 Kings
xviii. 82, ὠκοδόμησε λίθους ἐν ὀνόματι κυρίου ; xviii. 24, βοᾶτε ἐν ὀνόματι θεῶν ὑμῶν, καὶ
ἐγὼ ἐπικαλέσομαι ἐν τῷ dv. κυρ. τοῦ θεοῦ μου. The presentation of God denoted in the
name brings the act or effect into immediate relation to Him as its cause; hence,
frequently, ἐπ᾽ ὀνόμ., eg. εὐλογεῖν ἐπὶ τῷ dv. αὐτοῦ, Deut. xxi, 5; λαλεῖν, προφητεύειν ἐπὶ
τῷ ov., Jer, Xi, 21, xxvi. 16, 20; 2 Chron. xxxiii. 18, The actor may thus appear as
the representative of the person referred to, eg. 1 Kings xxi. 8, ἔγραψε βιβλίον ἐπὶ τῷ
ὄν. ᾿Αχαάβ, though elsewhere another form of expression is chosen, Esth. viii. 8, γράψατε
καὶ ὑμεῖς ἐκ τοῦ ὀνόμ. pov; ver. 8, τοῦ βασιλέως ἐπιτάξαντος ; ver. 10, διὰ τοῦ βασιλέως.

Ὄνομα 457 Ὄνομα

The context, however, must in these cases contain a reference to this representative action
or writing by proxy, and it must not be taken as the ordinary meaning of the phrase.
The actor or speaker does not always represent truly the person to whom he refers; this
reference of his is intended to imply that the person referred to authorizes the act or
statement in question; see Jer. xiv. 19, ψευδῆ οἱ προφῆται προφητεύουσιν ἐπὶ τῷ ὀνόματί
μου, οὐκ ἀπέστειλα αὐτοὺς καὶ οὐκ ἐνετειλάμην αὐτούς; xxix. 23. The ἐν dv. is used just
in the same way as this ἐπ᾽ ὁν., cf. 1 Sam. xxv. 5, ἐρωτήσατε αὐτὸν ἐπὶ τῷ ὀνόμ. μου εἰς
εἰρήνην, with ver. 9, λαλοῦσι τοὺς λόγους τούτους ἐν τῷ ὀνόμ. Δαυίδ. Side by side with
εὐλογεῖν ἐπὶ τῷ dv. we have ἐν, 2 Sam. vi. 18, 1 Chron. xvi. 2; λαλεῖν, προφητεύειν ἐν
ov., Zech. xiii. 3; 1 Chron. xxi. 19; Mic. iv. 5. The simple dative is also used in
similar connections, προφητεύειν τῷ dv., Jer. xxvi. 9, xxix. 21; λαλεῖν τῷ dv., Jer. xliv. 16 ;
Deut. xviii. 22, 7, cf. Matt. vii. 22; Jas. v. 10. In general, it may be said that
reference is thus made to the cause to which the act or effect is traceable, to the person
who sanctions it, or to the motive which occasions or determines it ; comp. for this import
of the dative, Winer, ὃ xxxi. 6. This, beyond a doubt, is always the case when én) τῷ ov.
oceurs ; see Matt. xviii. 5, ὃς ἂν δέξηται ἕν παιδίον τοιοῦτον ἐπὶ τῷ dv. μου; Mark ix. 37;
Luke ix. 48; Mark ix. 39, ὃς ποιήσει δύναμιν ἐπὶ τῷ dv. μου; Luke xxiv. 47, κηρυχ-
θῆναι ἐπὶ τῷ dv. αὐτοῦ μετάνοιαν καὶ ἄφεσιν ἁμ.; Acts v. 28, διδάσκειν ἐπὶ τῷ dv.
᾿Ιησοῦ; Matt. xxiv. 5, πολλοὶ γὰρ ἐλεύσονται ἐπὶ τῷ ὀνόμ. μου λέγοντες ἐγώ εἰμι ὁ
Χριστός; Mark xiii. 6 ; Luke xxi. 8; βαπτίζειν ἐπὶ τῷ dv., Acts ii. 38. The same is true
of the expression ἐν ὀνόμ., Luke x. 17, τὰ δαιμόνια ὑποτάσσεται ἡμῖν ἐν τῷ ὀνομ. cov;
Matt. xxi. 9, ἐρχόμενος ἐν ὀνόμ. κυρίου, xxiii. 39; John v. 43, xii. 13; 1 Cor. vi. 11,
ἀπελούσασθε.... ἐν TH ὀνόμ. τ. κυρ. ᾿Ιησοῦ καὶ ἐν τῷ πνεύματι τοῦ θεοῦ ἡμῶν; Acts
xvi. 18, παραγγέλλω σοι ἐν ὀνόμ. ᾿Ιησοῦ Χριστοῦ ἐξελθεῖν ἀπ᾽ αὐτῆς; 2 Thess. iii. 6;
Phil. ii. 10, ἵνα ἐν τῷ ὀνόμ. ᾿Ιησοῦ πᾶν γόνυ κάμψῃ. So also αἰνεῖν, δοξάξειν ἐν dv., and
others, 1 Pet. iv. 16; Ps. ev. 31; 1 Chron. χνὶ. 10. This may amount to the statement
of the means or instrument, eg. Acts iv. 10, ἐν τῷ ὀνόμ. ᾿Ιησοῦ Χριστοῦ οὗτος παρέστηκεν
ὑγιής; Mark xvi. 17, ix. 38; Luke ix. 49; Acts iv. 7. (In this case, however, διὰ τοῦ
év. is also used, Acts iv. 30, τέρατα γίνεσθαι διὰ τοῦ dv. τοῦ ἁγίου παιδός σου ᾿Ιησοῦ.)
But the expression is very seldom used in this instrumental sense. ᾿Εν ὀνόματι, in its
various applications, denotes that which characterizes or accompanies the act, the sphere
(according to the Greek manner of thinking) in which it is performed (cf. Lys. in Agor.
130. 42, ἀπέκτειναν ἐν ταύτῃ τῇ προφάσει, i.e. the pretext or reason). So εὐχαριστεῖν ἐν
ὄν. τοῦ κυρ. ἡμῶν ᾿Ιησοῦ Χριστοῦ, Eph. v. 20; αἰτεῖν ἐν τῷ ὀνόματι, John xiv. 13, 14,
xv. 16, xvi. 23, 24, 26; κρίνειν ἐν τῷ dv. τοῦ Kup. 1 Cor. ν. 4. As εὐχαριστεῖν ἐν dv.
«Χριστοῦ cannot mean, to give thanks in Christ’s stead, no more (to refer to a seemingly
profound explanation) can αἰτεῖν ἐν dv. Χριστοῦ signify a prayer in which the person
praying appears as the representative of Christ. Rather is it a prayer for which Christ
Himself appears, which Christ mediates—a prayer based upon the truth that Christ is
our Mediator, and intercedes for us. Kpivew ἐν τῷ dv. τοῦ κυρ., 1 Cor. v. 4, comp. Pa
3M

Ὄνομα 458 Πρόσωπον

Ixxxix. 18, 17, ἀγαλλιᾶσθαι ἐν ov. The word also furnishes the reason in John x. 25;
1 Pet. iv. 14; Jas. v. 14; John xiv. 26, and other places.

OTT, root of the future of ὁράω, ὄψομαι; aorist passive, ὥφθην; future passive,
ὀφθήσομαι.

Πρόσωπον, τύό-- τὸ πρὸς τοῖς ὠψὶ μέρος, the front face, as μέτωπον, the forehead =
τὸ μετὰ τοὺς ὦπας. In Homer and the Attic writers πρόσωπον signifies the face, and, in
a wider sense, the aspect, august appearance; usually of persons, rarely of animals; applied
still more seldom to things. See Lexicons. Then the forward part, the front (inasmuch
as the face indicates the direction), usually, of an army; also of ships, ete. Not till later
Greek, often in Polybius, the person; in Lucian, person or character which appears upon
the stage: Lucian, De calumn. 6, akin to the signification mask, visor; in Demosthenes,
Lucian, Pollux, comp. the Latin persona. “Pro homine ipso, quatenus aliquam personam
sustinet, Aristot. Rhet. ii. 517; Epicur. Stob, Eel. 1. 218, et innumeris Polybii, Dionysii,
aliorumque locis ; ἐκεῖνα τὰ πρόσωπα, illi, Longin. xiv. 56; θηλυκὸν πρ., Artem. ii. 36;
Melamp. Div. p. 462; ἱερατικὸν πρ., Apsines, Τέχν. 287 ; ἐλεεινόν, Synes. Zp, 154, 293,
εἰ saepissime apud Jurisconsultos graecos.” Lob. Phryn. 380. In this sense in ecclesiastical
Greek, as a synonym with ὑπόστασις, ἰδιότης of the Trinity. In biblical Greek, however,
it seems nowhere to occur in this sense, not even in the combination πρόσωπον λαμβά-
νειν ; see under (IL). Apart from a few peculiarly figurative combinations, which may be
traced to the Hebrew usage of 0°28, the N. T. usage coincides with that of profane Greek,
It denotes (I.) face, countenance; Matt. vi. 16, 17, xvii. 2, 6, xxvi. 39, 67; Luke ix. 29;
Rey. x. 1; Acts vi. 15; 2 Cor. xi. 20, and often. The face shows the direction, and the
direction indicates the goal, the intention, purpose, without, however, fully defining it;
comp. 1 Pet. iii, 12, ὀφθαλμοὶ κυρίου ἐπὶ δικαίους καὶ ὦτα αὐτοῦ εἰς δέησιν αὐτῶν,
πρόσωπον δὲ κυρίου ἐπὶ ποιοῦντας κακά ; comp. Rev. xx. 11, οὗ ἀπὸ προσώπου ἔφυγεν
καὶ. Hence the plastic expressions, for which there are no analogies in profane Greek,
Luke ix. 51, αὐτὸς τὸ πρόσωπον αὐτοῦ ἐστήριξε τοῦ πορεύεσθαι εἰς ‘Iep. Still more
strange and striking is ver. 53, τὸ πρόσωπον αὐτοῦ ἣν πορευόμενον εἰς ‘Iep., comp. Jer.
xlii. 15, ἐὰν ὑμεῖς δῶτε τὸ πρόσωπον ὑμῶν εἰς Αὔγυπτον ; ver. 17, of θέντες τὸ πρόσωπον
αὐτῶν εἰς γῆν Aly. ἐνοικεῖν ἐκεί; 2 Sam. xvii. 11, τὸ πρόσωπόν σου πορευόμενον ἐν μέσῳ
αὐτῶν. With the countenance the person also turns to one, and hence the prepositional
combinations with εἰς, ἐν, κατά, πτρό, ἀπό = before one; 2 Cor. viii. 24, τὴν ἔνδειξιν τῆς
ἀγάπης tov ... ἐνδεικνύμενοι εἰς πρόσωπον τῶν ἐκκλησιῶν, cf. Eur. Hipp. 720, és πρόσω-
mov τινος ἀφικνεῖσθαι, to come under the eyes of ; 2 Cor. ii. 10, κεχάρισμαε.. . ἐν προσώπῳ
Χριστοῦ; Rev. vi. 16, κρύψατε ἡμᾶς ἀπὸ προσώπου τοῦ «.7.d., xx. 11, xii. 14; Acts
iii, 20, v. 41, vii. 45; κατὰ πρόσωπον, before the eyes, beneath the eyes of, iii. 13; 2 Cor.
x. 1, 7; comp. Gal. ii, 11, κατὰ πρόσωπον αὐτῷ ἀντέστην, from which the ἀντιστῆναι
κατὰ πρόσωπόν τινος, Deut. vii, 24, ix. 2, Judg. ii 14, 2 Chron. xiii, 7, differs only in
this, that in the former κατὰ πρόσωπον is used adverbially, as in Polyb. xxv. 5, 2, κατὰ

Πρόσωπον 459 ΤΠροσωπολημψία

mp. λέγειν, to say to one’s fuce; Plut. Caes. 17, ἡ κατὰ πρόσωπον ἔντευξις, oral converse.
More generally, in Luke ii. 31, πρὸ προσώπου τινός; Matt. xi. 10; Mark i, 2; Luke
i. 76, vii. 27, ix. 52; Acts xiii. 24, πρὸ προσώπου τῆς εἰσόδου αὐτοῦ, in the presence of ;
comp. Heb. ix. 24, ἐμφανισθῆναι τῷ πρ. τοῦ θεοῦ. By turning the face to one, the person
indicates his presence; comp. above, 2 Sam. xvii. 11, 2 Cor. x. 1, κατὰ πρόσωπον, as
against ἀπών, Acts xx. 25, οὐκέτι ὄψεσθε τὸ mp. μου, xx. 38. In the countenance the
person is recognised, therein his idiosyncrasy expresses itself; Gal. i. 22, ἀγνοούμενος τῷ
mp.; Col. ii. 1; 1 Thess. ii, 13, iii. 10; Acts vi. 15, εἶδον τὸ πρόσωπον αὐτοῦ ὡσεὶ mp.
ἀγγέλου; 1 Cor. xiii. 12, πρόσωπον πρὸς πρόσωπον βλέπειν, comp. Gen. xxxii. 31.—
2 Cor. iii. 7, μὴ δύνασθαι ἀτενίσαι εἰς τὸ Tp. Μωῦσέως διὰ τὴν δόξαν τοῦ rp. αὐτοῦ, comp.
vv. 13, 18 with ver. 15. Hence also 2 Cor. iv. 6, πρὸς φωτισμὸν τῆς γνώσεως τῆς δόξης
τοῦ θεοῦ ἐν προσ. Χριστοῦ, τοῦ -- person. This is what is denoted by πρόσωπον τοῦ θεοῦ,
the presence, the distinguishing glory of God; Heb. ix. 24; Matt. xviii 10; Rev. xxii. 4;
1 Sam. xiii. 12; 1 Kings xiii. 6 ; Dan. ix. 13; Lam. iv. 16; Ps, xxxi, 13, xlii. 6; Ex.
xxxill. 14, comp. xxxiii. 20, 23. The word now extends itself,

(II.) To the general signification look, appearance, form, Pindar and the Tragedians,
yet comparatively rarer in profane Greek than in biblical, Matt. xvi. 3, τὸ mp. τοῦ οὐρ.;
Luke xii, 56; Acts xvii. 26; Jas. 1. 11, ἡ εὐπρέπεια tod προσώπου τοῦ χόρτου
ἀπώλετο. It is more than probable that the biblical expression λαμβάνειν πρόσωπον,
denoting party regard to the outward appearance, Luke xx. 21, Gal. ii. 6, Ecclus. iv. 22,
xxxii. 13, is akin to this meaning, so that mp. is not here to be taken in the sense of
person, The expression had its origin in the Hebrew 08 82, as opposed to DB wh,
1 Kings ii. 16, 17, 20; 2 Chron. vi 42. This very antithesis makes it probable that
25, like πρ., must be taken as meaning appearance or look. It tells in favour of this,
further, that 5°22 cannot be shown to signify person, and never even with suffixes is used
to denote the person, but always expresses more or less the person’s presence in some
way vouchsafed; see under (I.). A comparison, however, of the parallel expression βλέπειν
eis πρ., ὁρᾶν eis mp., Mark xii. 14, Matt. xxii. 16, 1 Sam. xvi. 7, comp. Luke xx. 21,
as also the θαυμάξειν πρόσωπα, Jude 16, raises the probability to a certainty. Comp.
Job xxxiv. 19, where θαυμάξειν mp. is = 038 ΜΈΣ, This also explains the δόξα προσώπου,
Ecclus. xxxii. 15.—No other place where the signification person can be thought suitable
occurs in the N. T. The only other passage quoted, 2 Cor. i. 11, ἵνα ἐκ πολλῶν
προσώπων τὸ εἰς ἡμᾶς χάρισμα διὰ πολλῶν εὐχαριστηθῇ ὑπὲρ ἡμῶν, is shown to be no
exception, because the διὰ πολλῶν forbids our finding in ἐκ πολλ. mp. nothing but a
designation of persons; rather is it to be compared with John xvii. 1, Luke xviii. 13,
ix. 29, and other places, and to be construed as πολλῶν πρόσωπα ; the entire expression,
with emphasis, brings out prominently the free and joyous εὐχαριστεῖσθαι. Not in the
Gospel or the Epistles of John.

Προσωπολημψέα, ἡ, respect of persons, partiality, only in N. T. and ecclesi-
astical Greek. Jom. ii. 11; Eph. vi. 9; Col. iii, 25; Jas, ii, 1, In like manner προσω-

Πρόσωπολημψία 460 ᾽Οργή

πολήμπτης, προσωπολημπτέω, Acts x. 34, Jas. ii 9; ἀπροσωπολήμπτως, 1 Pet,
‘47. ;

’O py%, ἡ, primarily denotes force or impulse in a psychological sense (cf. dpyaw, to
raise, to force, eg. plants; or of the passions of brutes, natural involuntary animal
impulses), excitement of feeling in general, or of particular impulses; eg. ὀργὰς ἐπιφέρειν
twi=to love, to bend one’s inclination towards, Thue. viii. 33, Schol, τὸ ἐπιφέρειν ὀργὴν
ἐπὶ τοῦ χαρίζεσθαι καὶ συγχωρεῖν ἔταττον of ἀρχαῖοι. In Attic Greek it especially
signifies wrath, not the affection itself (θυμός), but its active outgo against any one, the
opposition of an involuntarily roused feeling. Thus in Plato, Zuthyphr. 7, ἐχθρά and
ὀργαί are used together; Thue. ii. 11, δι’ ὀργῆς ai ἐπιχειρήσεις yiyvovrat; Diog. Laert.
vii. 113, ὀργή, τιμωρίας ἐπιθυμία τοῦ δοκοῦντος ἠδικηκέναι οὐ προσηκόντως ; Mark iii. 5 ;
Eph. iv. 31; Col. iii. 8; 1 Tim. ii. 8. Comp. Rom. xii. 19, μὴ ἑαυτοὺς ἐκδικοῦντες,
ἀλλὰ δότε τόπον τῇ ὀργῇ; xiii. 4, ἔκδικος εἰς ὀργὴν τῷ τὸ κακὸν πράσσοντι; ver. 5;
Jas. i. 19, 20, as opposed to πραΐτης. That ὀργή is not the passive affection, but the
active opposition, is evident from Jas. i. 20, ὀργὴ γὰρ ἀνδρὸς δικαιοσύνην θεοῦ ov
xkatepyaterat—lIn the other N. T. passages the word denotes the wrath of God, as
opposed to ἔλεος, Rom. ix. 22, σκεῦα dpyis ... ἐλέους ; not God’s wrath in general, and
as variously manifested, but God’s wrath as it exists, and will in the future be manifested,
against sin, whose effect is the antithesis of the bestowal of salvation, and finally excludes
man from redemption. See Heb. iii. 11, iv. 3, ὥμοσα ἐν τῇ ὀργῇ pou’ εἰ εἰσελεύσονται
εἰς THY κατάπαυσίν μου; 1 Thess. v. 9, οὐκ ἔθετο ἡμᾶς ὁ θεὸς εἰς ὀργὴν ἀλλὰ εἰς
περιποίησιν σωτηρίας ; cf. i. 10, ᾿Ιησοῦν τὸν ῥυόμενον ἡμὰς ἀπὸ τῆς ὀργῆς τῆς ἐρχομένης.
Hence Rom. ii. 5, ἡμέρα ὀργῆς καὶ ἀποκαλύψεως δικαιοκρισίας τοῦ θεοῦ; ver. 8; cf. also
i. 18, ἀποκαλύπτεται ὀργὴ θεοῦ ἀπ᾽ οὐρανοῦ, with ver. 16 (τὸ εὐαγγέλιον), δύναμις θεοῦ
ἐστὶν εἰς σωτηρίαν. By ἡ ὀργὴ τοῦ θεοῦ, Col. iii. 6; Eph. v. 6, ἔρχεται... ἐπὶ τοὺς
υἱοὺς τῆς ἀπειθείας, we must understand God’s bearing towards those who in Rom. i. 18
are described as ἄνθρωποι οἱ τὴν ἀλήθειαν ἐν ἀδικίᾳ κατέχοντες, at the final close of the
history of redemption. This historical reference gives occasion to the expression φυγεῖν
ἀπὸ τῆς μελλούσης ὀργῆς, Matt. iii. 7; Luke iii. 7, ἡ ὀργὴ ἡ ἐρχομένη; 1 Thess. i. 10.
Thus ὀργή by itself denotes this wrath of God; Rom. v. 9, δικαιωθέντες... σωθησόμεθα
δι αὐτοῦ ἀπὸ τῆς ὀργῆς (manifest in the imputation and punishment of sin, in contrast
with δικαιοῦν) ; iv. 15, νόμος ὀργὴν κατεργάζεται; see Ecclus. xxiii. 16; Rom. iii. 5,
μὴ ἄδικος ὁ θεὸς ὁ ἐπιφέρων τὴν ὀργήν, ef. vv. 4, 6, ix. 22, θέλων ὁ θεὸς ἐνδείξασθαι τὴν
ὀργὴν ... ἤνεγκεν ἐν πολλῇ μακροθυμίᾳ σκεύη ὀργῆς κατηρτισμένα εἰς ἀπώλειαν, a state-
ment which may be understood rightly by remembering that God’s wrath belongs to the
end of the dispensation of grace. (The expression in John iii. 36, ἡ ὀργὴ Tod θεοῦ μένει
ἐπ᾽ αὐτόν, corresponding with the ἤδη κέκριται of ver. 18, is to be explained conformably
with St. John’s views generally ; he regards the final future as already beginning to be
realized in the present, vid. xpivew, ζωή) Also Eph. ii. 3, ἦμεν τέκνα φύσει ὀργῆς, has

᾿Οργή 461 Ὁρίξω

obviously a reference to the dpy) ἡ μέλλουσα (picer—which is to be explained according
to the preceding ἀνεστράφημεν ποτε ἐν ταῖς ἐπιθυμίαις τῆς σαρκὸς jnyov—limits the
expression as compared with the σκεύη ὀργῆς of Rom. ix. 22; and τέκνα ὀργῆς no more
denotes those who are utterly and finally lost, than does the viol τῆς βασιλείας of Matt.
viii. 12 denote those who cannot possibly be lost). Comp. also Rev. vi. 16, 17, xi. 18,
ἦλθεν ἡ ὀργή cov καὶ ὁ καιρὸς τῶν νεκρῶν κριθῆναι; xiv. 10, xvi. 19, xix. 15. In only
one passage is mention made of a revelation of wrath in time which finally and utterly
excludes from salvation, viz. 1 Thess. ii. 16, ἔφθασεν ἐπ᾽ αὐτοὺς ἡ ὀργὴ eis τέλος ; cf.
Heb. iii. 11, iv. 3; Luke xxi. 23, ἔσται ὀργὴ τῷ λαῷ tovT~.—The declarations of the
O. T. refer to the revelation of wrath in general, and without definitely fixing the time
and manner of it, excepting, however, a few places, eg. Zeph. ii. 3. "Opyy by itself ig
used to denote God’s wrath in Ecclus. vii. 16, cf. xxiii. 16.

‘Opi fm (from ὅρος, boundary), to bound, to put limits to, see Num. xxxiv. 6 ; Josh.
xiii. 27, xv. 11, xviii. 19. Transferred from the relations of space to those of time, it
means, to determine the time; cf. Plat. Legg. ix. 864 E, ὃν χρόνον ὁ νόμος ὥρισεν; Joseph.
Antt, vi. 5. 3, εἰς τὸν ὡρισμένον καιρόν. So Acts xvii. 26, dpicas προστεταγμένους καιροὺς
καὶ τοὺς ὁροθεσίας τῆς κατοικίας αὐτῶν ; Heb. iv. 7, ἡμέραν. Then generally, to establish,
to determine, eg. νόμον, θάνατον, ζημίαν, etc.; Prov. xvi. 30; Acts xi. 29, ὥρισαν...
πέμψαι ---ἰο resolve or decree, Luke xxii. 22, κατὰ τὸ ὡρισμένον ; Acts ii. 23, ἡ ὡρισμένη
βουλὴ τοῦ θεοῦ. Very rarely in profane Greek it occurs with a personal object and two
accusatives. In the N. T. Acts xvii. 31, μέλλει κρίνειν τὴν οἰκουμένην ἐν δικαιοσύνῃ ἐν
ἀνδρὶ ᾧ ὥρισεν. See Acts x. 42, αὐτός ἐστιν ὁ ὡρισμένος ὑπὸ τοῦ θεοῦ κριτὴς ζώντων Kab
νεκρῶν. As an example from profane Greek, is cited Meleag. Anthol. Pal. xii. 158. 7,
σὲ γὰρ θεὸν ὥρισε δαίμων, to appoint or determine to. With two accusatives, also ζημίαν
τὸν θάνατον, Dinarch. xcviii. 6. It was erroneously stated in the first edition that this
did not mean a declaration or decree with reference to any one, but appointment to a
relationship or function. Though this latter may not be excluded, inasmuch as it may
be the consequence of the declaration or decree in question, it cannot be proved that
ὁρίζειν in these cases signifies anything more than the declaration or authoritative appoint-
ment concerning a person, perhaps working upon the object. This latter is not implied in
the passage quoted from Meleager, ef. Eurip. Hell. 1670, ὁρίζειν θεόν -- ἐο introduce the
worship of a god. Other examples, on the contrary, lead to the meaning, to declare any
one as something. Of. Xen. Mem. iv. 6. 4, ὁ τὰ περὶ τοὺς θεοὺς νόμιμα εἰδὼς ὀρθῶς ἂν
εὐσεβὴς ὡρισμένος εἴη. So especially in the middle, Xen. Mem. iv. 6. 6, ὀρθῶς ἂν
ὁριζοίμεθα δικαίους εἶναι τοὺς εἰδότας τὰ περὶ ἀνθρώπους νόμιμα; Hell. vii. 3. 12,
ὁρίξονται τοὺς εὐεργέτας ἑαυτῶν ἄνδρας ἀγαθοὺς εἶναι; Plato, Theact. 190 Τ), 1870;
Aristotle, Zth. iii. 6, τὸν φόβον ὁρίζονται προσδοκίαν κακοῦ. It depends entirely upon
the connection whether a declarative or a determinative decision is meant, whether it
means to declare for or to something, to determine that one is something, or that one is to ba

ρίξω 402 Ὅσιος

something. The latter is evidently the meaning in the two places quoted, Acts xvii. 31,
x. 42. But the connection of Rom. i. 3, τοῦ υἱοῦ αὐτοῦ τοῦ γενομένου ἐκ σπέρματος
Δαβὶδ κατὰ σάρκα, τοῦ ὁρισθέντος υἱοῦ θεοῦ ἐν δυνάμει κατὰ πνεῦμα ἁγιωσύνης ἐξ
ἀναστάσεως νεκρῶν, shows that here it is= declared as the Son of God, i.e. that He is, not
that He was to be, for this latter would not be in keeping with the preceding τοῦ υἱοῦ
αὐτοῦ τοῦ γενομένου, and would require a preceding περὶ τοῦ ᾿Ιησοῦ or Χριστοῦ.
Hofmann in loc. urges that the aorist requires the rendering, who has been appointed to
this, to become the Son of God in power, and that the other explanation would require the
perfect participle; but the very opposite may with far greater justice be affirmed, if we
compare Acts x. 42,—see Curtius’ Gramm. §§ 492, 502,—even if the context admitted his
rendering. In Rom. i. 4 also it is not merely a declaration that is meant, τοῦ ὁρισθέντος
υἱοῦ θεοῦ ἐν δυνάμει... ἐξ ἀναστάσεως νεκρῶν, for the resurrection accomplished the
exaltation of the man Christ Jesus, the return of the man “born of a woman” to the
divine glory, and therefore the exaltation of our human nature thereto; see Acts xiii. 33 ;
Heb. i. 5, v. 5; see also γεννάω.

Προορίξω, to determine or decree beforehand. It occurs but rarely, and late. In
biblical Greek in the N. T. only (I.) with a thing as its object, 1 Cor. ii. 7, ἣν (σοφίαν)
προώρισεν ὁ θεὸς πρὸ τῶν αἰώνων εἰς δόξαν ἡμῶν. Followed by the accusative with the
inf.=to ordain beforehand (like ὁρίζειν, sg. acc. c. inf.), Acts iv. 28, ὅσα... ἡ βουλή σου
προώρισεν γενέσθαι. ---- (II.) With a personal object, a double accus. or a second accus.
understood is required (see ὁρέζειν), as in Rom. viii. 29, ods προέγνω, καὶ προώρισεν συμ-
μόρφους τῆς εἰκόνος τοῦ υἱοῦ αὐτοῦ, cf. Eph. i. 5, προορίσας ἡμᾶς εἰς υἱοθεσίαν ; i, 11, ἐν ᾧ
καὶ ἐκληρώθημεν προορισθέντες.... εἰς τὸ εἶναι κιτιλ., ver. 12, This predestination in
Rom. viii. 30, ods δὲ προώρισεν, τούτους καὶ ἐκάλεσεν, is clearly to be explained by ver. 29,
and the words there occurring are to be supplied. For zpoopifew is simply a formal and
not (like προγινώσκειν, ver. 29) an independent conception, complete in itself. The
matter to be considered when the word is used is not who are the objects of this pre-
destination, but what they are predestined to. This second object of the verb, as it has
been called, forms an essential part of the conception expressed by it; what is called the
first object, z.e. the persons who, is an. accidental one, a contingency belonging to history,
whereas mpoopifevw itself precedes history. See προγινώσκειν, ἐκλέγειν.

Ὅσιος, a, ov; also ὁ, ἡ, Plat. Legg. viii. 831; Dion. Hal. A. RB. v. 71, τὴν ὅσιον
ἀρχήν; 1 Tim. ii. 8, ἐπαίρειν ὁσίους yetpas=holy. It seems primarily to denote the
piety which is based upon divine as well as human right, whether the word be used to
demand such a piety, or is predicated of those who possess it. Od. xvi. 423, οὐδ᾽ ὁσίη
κακὰ parrew ἀλλήλοισιν, t. g. nefas; Aesch. Sept. 1010, ἑερῶν πατρῴων ὅσιος ὧν μομφῆς
ἀτὲρ τέθνηκεν, as opposed to ἐπιορκοὶ καὶ ἄδικο. Thus Xen. Cyrop. vii. 5.56, χωρίον ὅσιον,
means ὦ holy place which is to be reverenced as such, and must not be violated or wantonly
entered; Aristoph, Lys. 743, ὦ πότνι᾽ Εἰλείθυι, ἐπίσχες τοῦ τόκου Evos ἂν eis ὅσιον

“Ὅσιος 463 “Ὅσιος

ἀπέλθῃ χωρίον, a place, access to which is secured by right and precedent, and with reference
to this χωρίον βέβηλον is called ὅσιον. We find the word joined with Simasos; eg. Legg.
ii. 663 B, ξῇν τὸν ὅσιον καὶ δίκαιον βίον, may be explained by Plat. Gorg. 507 B, περὶ μὲν
ἀνθρώπους τὰ προσήκοντα πράττων δίκαι᾽ ἂν πράττοι, περὶ δὲ θεοὺς ὅσια ; Polyb. xxiii.
10. 8, παραβῆναι καὶ τὰ πρὸς τοὺς ἀνθρώπους δίκαια καὶ τὰ πρὸς τοὺς θεοὺς ὅσια; cf.
Luke i. 75 under ὁσιότης. Du Cange, “ Observat. Goarus ad Eucholog. p. 402, qui nune
Confessor in Latinorum ofictis habetur, si monachus sit ὅσιον, st communem in civitate vitam
duzerit, δίκαιον nuncupari.” Joined with ἱερός, e.g. Thue. ii. 52, és ὀλιγωρίαν ἐτράποντο
καὶ ἱερῶν καὶ ὁσίων ὁμοίως ; Plat. Legg. viii. 878 B, κοσμεῖν τὴν πόλιν καὶ τοῖς ἱεροῖς καὶ
τοῖς ὁσίοις, where ὅσιος denotes things humanly sacred, like pro aris et focis dimicare ;
Cic. in Phil. 2, repetebant praeterea deos penates, putrios, aras, focos, larem familiarem.
See ἅγιος.

The LXX. use ὅσιος sometimes for 7, “iMb, DA, O'MM, but usually as=7'DN, a word
which in Jer. iii. 12 = ἐλεήμων ; Prov. ii. 8 = εὐλαβούμενος ; Ps. lxxxix. 29, 2 Chron.
vi. 41, TTPON= οἱ viol cov, and Ps. exxxii. 9, 16 -- οἱ ὅσιοί cov; Mic. vii. 2 = εὐσεβής ;
but everywhere else it 18 -- ὅσιος. The meaning of ὙΠ is to be defined according to
‘IDM (see Hupfeld on Ps. iv. 4). This word, which is = good-will, kindness, is used to
denote God’s holy love towards His people Israel, “ both as the source and as the result
of His sovereign choice and covenant with them” (Hupfeld in loc.); when applied to
men (compare Gen. xxi. 23, where the LXX. = δικαιοσύνη), “it does not denote the cor-
responding covenant disposition of Israel towards God (not even in 2 Chron. vi. 42, cf.
Isa. lv. 3, lvii. 1), but almost exclusively love and mercifulness towards others who are
united with us in the same holy covenant. It is generally used of love descending from
above to those beneath, and not of love ascending.” ‘DN, used of God, Jer. iii. 12 and
Ps, exlv. 17, is a passive form denoting what belongs to the 1DM, one who is gifted with
‘Oh; and used of men in relation to God, it describes their position in virtue of the 76n
of God. We find 0°07 used absolutely in Ps. cxlix. 1, 5 only; elsewhere it has always
suffixes relating to God. As those specially in whom this relation attains its normal
manifestation are designated by the word (see Rom. ix. 6, 7; Ps. 1. 5), another meaning
akin thereto is put into it, viz. pius, sanctus; vid. 2 Sam. xxii. 26; Ps. xviii. 26, μετὰ
ὁσίου ὁσιωθήσῃ, so the parallel, Ps. χουν], 10, of ἀγαπῶντες τὸν κύριον, cf. Ps. xxxi. 34,
ἀγαπήσατε Tov κύριον πάντες οἱ ὅσιοι αὐτοῦ; Ps. lxxix. 2, δοῦλος. ---- ‘PON = ὅσιος, Deut,
xxxili. 8; 2 Sam. xxii. 26; Ps. xviii. 26, iv. 4, xii, 2, xxxii. 6, xliii, 1, Ixxxvi. 2; Jer.
iii. 3; Ps. exlv. 17, xvi. 8, cxlix. 1, 5, 1 5, Ixii. 11, lxxix. 2; 2 Chron. vi. 41; Ps,
exxxii. 9, exlv. 10, xxx. 5, xxxi. 24, xxxvii. 28, Ixxxv. 9, xcvii. 10, exvi. 15, οχχχίϊ, 16,
exlviii, 14, cxlix. 9.

There is no more appropriate word in Greek than ὅσιος as a fit rendering of TDN, inas-
much as it denotes a holiness established by right or custom ; but ὙΠ “ must not be taken as
implying any praiseworthy virtue or merit, but simply an hereditary advantage,” Hupfeld.
It must be observed, however, that in profane Greek ὅσιος is used of persons only when

“Ὅσιος 464 Οὐρανός

it stands by itself, or when δίκαιος also is predicated of them, and where stress is laid
upon their relationship to God; we do not find it used with ἱερός (see above); TDN is
used only of persons. Still, in the LXX. we have the expression (Isa. ly. 3) τὰ ὅσια
4όβιδ, Gods covenant tokens to David, God’s holy and covenant love as shown to David
in particular. Deut. xxix. 19, ὅσιά por γένοιτο -- ‘bom pide; vid. Wisd. vi. 10, of
φυλάξαντες ὁσίως τὰ ὅσια; 2 Mace. xii. 45, ὁσία καὶ εὐσεβὴς ἡ ἐπίνοια.

It may seem strange that this word is used so rarely, comparatively speaking, in the
N. T. It occurs only in Acts ii. 27, xiii. 35, in a quotation from Ps. xvi. 8, οὐ δώσεις
τὸν ὅσιον cov x.t:r.; Heb. vii. 26, τοιοῦτος ἡμῖν ἔπρεπεν ἀρχιερεύς, ὅσιος, ἄκακος K.7.r.
—clearly in the theocratic sense of the O. Τὶ "00; Rev. xv. 4, xvi. 5, of God, as in Jer.
iii 12; Ps. exlv. 17. As to Acts xiii. 34, τὰ ὅσια Δαβίδ, from Isa. lv. 3, see above.
With 1 Tim. ii. 8, προσεύχεσθαι ἐπαίροντας ὁσίους χεῖρας, cf. Ps. xxxii. 6, xvi 8,1. In
Tit. i. 8 it occurs among the graces specified as necessary in the bishop, side by side with
δίκαιος. We do not find it used as a personal designation for the partakers of the new
covenant, though we might expect it to be so. Instead of it, instead of the O. T. ἐκλογή,
answering to the Hebrew 0M, we have the N. T. term of ἅγιοι. (The Hebrew Dip
occurs but rarely in the O. T.; as a substantive only in Deut. xxxiii. 3; Ps. xvi. 3, xxxiv.
10, lxxxix. 6, 8; Job v. 1, cf. xv. 15; as a predicate, in a few other places.) A fuller
N. T. expression is ἅγιοι καὶ ἠγαπημένοι, Col. iii. 12, and this latter may be regarded as
the appropriate substitute for the O. T. word.

The adverb ὁσίως is used by itself in classical Greek as=the Latin juste, pure ;
ἑσίως θύειν = rite; often joined with δικαίως, eg. Plat. Rep. i. 331 A, ὃς ἂν δικαίως καὶ
ὁσίως τὸν βίον Siayayn; 1 Thess. ii. 10, ὁσίως καὶ δικαίως καὶ ἀμέμπτως ὑμῖν ἐγενήθημεν ;
Wisd. vi. 10, of φυλάξαντες ὁσίως τὰ ὅσια ὁσιωθήσονται.

ὋὉ σιότης, ἡ, holiness manifesting itself in the discharge of pious duties,—in reli-
gious and social life, eg. Diod. Sic. Zaxc. 546. 52, τῆς τε πρὸς γονεῖς ὁσιότητος καὶ τῆς
πρὸς θεοὺς εὐσεβείας ; Plat. Lutyphr. 14 E, ἐπιστήμη ἄρα αἰτήσεως καὶ δώσεως θεοῖς ἡ
ὁσιότης ἂν ein; Schol. ad Eurip. λέγεται τὸ πρὸς θεὸν ἐξ ἀνθρώπων γενόμενον δίκαιον. It
appears side by side with σωφροσύνη and δικαιοσύνη, Plat. Prot.329 C. Only twice in the
N. T. joined with δικαιοσύνη, Luke i. 75, λατρεύειν τῷ θεῷ ἐν ὁσιότητι καὶ Six. ἐνώπιον
αὐτοῦ; Eph. iv. 24, ὁ καινὸς ἄνθρ. ὁ κατὰ θεὸν κτισθεὶς ἐν Six. καὶ ὁσιότητι τῆς ἀληθείας.
In accordance with what has been said of ὅσιος, it denotes the spirit and conduct of one
who is joined in fellowship with God. Afterwards ὁσιότης was used as an ecclesiastical
title, or term of respect.

᾿Ανόσιος, unholy, profane, without piety; also in a passive sense, 6}. vexds ἀνόσιος,
of an unburied corpse—LXX. Ezek. xxii. 9, ἀνόσια ποιεῖν ; Wisd. xii, 4. In the N. T.
only 1 Tim. i 9 with βέβηλος ; 2 Tim. iii, 2, γονεῦσιν ἀπειθεῖς, ἀχάριστοι, ἀνόσιοι.

Οὐρανός, ὃ, heaven, Hebrew DY2¥, probably a plural of abstraction, hike DYN, Den,
pin, Job xvi. 19, ef. αἰῶνες, τὰ ἅγια, etc. Hence also the plural, unused in profane

Οὐρανός 465 Οὐρανός

Greek, οὗ οὐρανοί (perhaps = all that is heaven), which cannot, however, be urged in proof
of any opinion concerning heaven. The only expression (we may here remark) which
implies a plurality of heavens (2 Cor. xii. 2, ἕως τρίτου οὐρανοῦ) may itself have been
derived from this use of the plural; see under (II.). The singular and plural are used
so similarly and interchangeably, that we can hardly suppose any difference of meaning
between them. ;

(L) In a physical sense, the overarching, all-embracing heaven, beneath which is the
earth and all that is therein ; the phrase ὑπὸ τὸν odp. implying not so much a dependence, as
a certain unity in what is thus designated, Luke xvii. 24 (see Winer, 522 ; Prov. viii. 22) ;
Col. i. 23, ἡ κτίσις ἡ ὑπὸ τὸν οὐρανόν; Acts ii 5, ἀπὸ παντὸς ἔθνους τῶν ὑπὸ τὸν οὐρ. ;
iv. 12, οὐδὲ γὰρ ὄνομά ἐστιν ἕτερον ὑπὸ τὸν οὐρανόν. Cf. DWT NNA, Eccles. i. 13, ii. 3,
iii. 1. The term heaven is a comprehensive one, excluding earth ; the earth itself is called
ἡ ὑπ᾽ οὐρανόν, Prov. viii. 28, Job xviii. 4, ii, 2, xxxiv. 13 = 8, 528, cf. Job xxxviii. 18;
Ex, xvii. 14; Ps. xxxvi. 6.—It is the place of the stars, Matt. xxiv. 29, Heb. xi. 12, Rev.
vi. 13, et al. ; of the clouds, Matt. xxiv. 50), οὐ al. ; the sphere whose powers and phenomena
influence the earth, Matt. xvi. 2, 3, xxiv. 29 (vid. δύναμις), Jas. v.18. Used together
with the earth, it denotes the entire creation, Matt. v. 18, xxiv. 35; Mark xiii. 31; Luke
xii. 56, xvi. 17; Acts xiv. 15; Jas. v.18. Of. Acts iv. 24, ὁ ποιήσας τὸν οὐρανὸν καὶ
τὴν γῆν καὶ τὴν θάλασσαν καὶ πάντα τὰ ἐν αὐτοῖς ; Plat. Luthyd., πρὶν οὐρανὸν καὶ γῆν
γενέσθαι. (See also Eph. i 10; Col. i. 16, 20.) The plural, Matt. xxiv. 29, 31; Mark
xiii, 25; 2 Pet. iii. 5, 7, 10, 12, 13.—Cf. 2 Pet. iii. 7, of viv οὐρανοὶ καὶ ἡ γῆ; ver. 13,
καινοὺς οὐρανοὺς καὶ γῆν καινὴν... προσδοκῶμεν ; Rev. xxi. 1.

(1) With the heaven which arches over and compasses the earth, religion associates
the dwelling-place of God; Matt. v. 34, θρόνος ἐστὶν τοῦ θεοῦ; Acts vii. 49; Rev. xi. 19,
ὁ ναὸς τ. 0. ἐν τῷ οὐρ., so that side by side with the expression οὐρανοῦ καὶ γῆς κύριος,
Acts xvii. 25, Matt. xi. 25, we find the other characteristic phrase, ὁ θεὸς τοῦ οὐρανοῦ,
Rev. xi. 13; DOW τὸν, Neh. i. 5, 4, προσεύχεσθαι ἐνώπιον τοῦ θεοῦ τοῦ οὐρ., ii. 4, and
other places; Gen. xxiv. 7; comp. Ps. xcvi. 5. Hence the expression so often used by
our Lord in Matthew, especially ὁ πατήρ pov, ὑμῶν, ὁ ἐν τοῖς ovp., Matt. v. 16, 45, 48,
vi. 1, 9, vii. 11, 21, x. 32, 33, xii. 50, xvi. 17, xviii. 10, 14, 19, xxiii, 9. In Mark,
only xi. 25, 26. It does not occur in Luke; only ὁ πατὴρ ὁ ἐξ οὐρανοῦ δώσει, xi. 13.
In xi. 2 the reading is uncertain. John does not use the phrase. It denotes, first, God’s
exalted majesty, cf. Ps. cxv. 3, 11, 4, xi. 4; Eccles. v. 1; 2 Chron. xx. 6; Heb. viii. 1, ἐν
δεξιᾷ τοῦ θρόνου τῆς μεγαλωσύνης ἐν τοῖς οὐρανοῖς ; Ps. xviii. 13, 6 ἐπουράνιος -- "ὙΦ᾽, as
also in the profane sphere, οὗ, Aristot. de mund., τοῦ κόσμου τὸ ἄνω, θεοῦ οἰκητήριον. This
elevation and entire superiority of heaven to earth gives rise to a great variety of sayings
and modes of expression; as, for example, Rom. i. 18, ἀποκαλύπτεταν ὀργὴ θεοῦ ἀπ᾽
οὐρανοῦ; Col. iv. 1, ἔχετε κύριον ἐν οὐρανῷ ; Heb. vii. 26, ὑψηλότερος τῶν οὐρανῶν;
John iii. 13, ὁ υἱὸς τοῦ ἀνθρώπου ὁ ὧν ἐν τῷ οὐρανῷς. It gives significance to signs as
“from heaven,” Matt. xvi. 1 (cf. Matt. xxiv. 30), especially to God’s revelations and to

3N

Οὐρανός 406 Οὐρανός

His words, cf. Heb. xii. 25, εἰ γὰρ ἐκεῖνοι οὐκ ἐξέφυγον ἐπὶ γῆς παραιτησάμενοι τὸν χρη-
ματίζοντα, πολὺ μᾶλλον ἡμεῖς οἱ τὸν ἀπ᾽ οὐρανῶν ἀποστρεφόμενοι. What is from heaven
is from God, and is of infinite importance to earth and to mankind as candidates for
heaven (comp. Bengel on Matt. vi. 10, coclwm est norma terrae), see Matt. xxi. 25, τὸ
βάπτισμα ᾿Ιωάννου πόθεν ἣν; ἐξ οὐρανοῦ ἢ ἐξ ἀνθρώπων ; cf. ver. 26, ἐὰν εἴπωμεν ἐξ
ovp., ἐρεῖ ἡμῖν διατὶ οὖν οὐκ ἐπιστεύσατε αὐτῷ; John iii. 18, Cf. φωνὴ ἐξ οὐρ., Luke
iii. 22; Mark 1. 11; Gal. i, 8, ἐὰν ἡμεῖς ἢ ἄγγελος ἐξ οὐρανοῦ εὐαγγελίζηται ὑμῖν, and
other places.) Hence Christ’s ascension to heaven means His exaltation to divine honour
and glory, Mark xvi. 19, Luke xxiv. 51, Acts 1. 10, 11, ii. 34, see also John iii. 13;
Heb. iv. 14, viii. 1, ix. 24, 1 Pet. iii, 22, and requires from men full recognition of and
submission to Christ, comp. Acts ii. 34-36 with Eph. i 20-22, Phil. ii. 9-11. But
more than loftiness and superiority belongs to heaven. It implies another and a higher
order of things, different from the order of earth; just as the angels, the inhabitants of
heaven, differ from men, Matt. xxii. 30, ὡς ἄγγελοι ἐν τῷ οὐρανῷ εἰσί. (Heaven is the
abode of the angels, Matt. xxiv. 30; Mark xii. 25, xiii, 32; Luke ii. 15, xv. 7, 10,
xxii. 43; Gal. 1. 8; John i. 52; it is even the abode of the evil angels down to a certain
time, see Luke x. 18; Rev. xii. 7, 8; Eph. vi. 12.) That Acaven denotes a higher order,
is evident from 1 Cor. xv. 47, ὁ πρῶτος ἄνθρωπος ἐκ γῆς xoixds, ὁ δεύτερος ἄνθρωπος ἐξ
οὐρανοῦ (another reading, ἀνθρ. ὁ κύριος ἐξ οὐρ.), cf. vv. 48, 49; John i. 52. Hence, as
earth implies transitoriness, heaven denotes permanence, Matt. vi. 20, θησαυρίζετε ὑμῖν
θησαυροὺς ἐν οὐρανῷ, ὅπου οὔτε σὴς οὔτε βρῶσις ἀφανίζει; Luke xii. 23; Mark x. 21;
2 Cor. ν. 1, ἐὰν ἡ ἐπίγειος ἡμῶν οἰκία τοῦ σκήνους καταλυθῇ ... ἔχομεν οἰκίαν... αἰώνιον
ἐν τοῖς οὐρανοῖς, cf. ver. 2; Phil. iii. 20; Col. 1, 5; 1 Pet. 1. 4, εἰς κληρονομίαν ἄφθαρτον
καὶ ἀμίαντον καὶ ἀμάραντον, τετηρημένην ἐν οὐρανοῖς ; Heb. x. 34. Cf. Heb. xii. 28,
βασιλείαν ἀσάλευτον παραλαμβάνοντες; 2 Cor. iv. 18. We find a presentiment of this
characteristic of heaven in the profane sphere, 6.9. Aristot.’ de coel. i. 8, πάντες yap ἄνθρω-
ποι περὶ θεῶν ἔχουσι ὑπόληψιν, καὶ πάντες τὸν ἀνωτάτῳ τῷ θείῳ τόπον ἀποδιδόασιν, καὶ
βάρβαροι καὶ “Ἕλληνες, ὅσοιπερ εἶναι νομίζουσι θεούς, δήλονότι ὡς τῷ ἀθανάτῳ τὸ
ἀθάνατον συνηρτημένον. The moral difference between heaven and earth, corresponding
with this natural difference (Matt. vi. 12, γενηθήτω τὸ θέλημά σου ὡς ἐν οὐρανῷ καὶ ἐπὶ
γῆς), affects the use of the word less when this representation is prominent in other ways
(see ἄνω, γῆ).

While both in the classics and in the O. T. eraliation and glory are the features of
heaven, the N. T. with its higher knowledge recognises a still deeper meaning, arising both
from the fact that heaven is God’s dwelling-place, and that it implies a higher order of things.
The absence of this deeper thought in the O. T. is in keeping with O. T. eschatology.

As heaven is God’s dwelling-place, man’s relationship to God is also his relationship
to heaven, and sinful man is described as an alien from heaven as well as from God;
Luke xviii. 13, οὐκ ἤθελεν οὐδὲ τοὺς ὀφθαλμοὺς ἐπᾶραι eis τὸν οὐρανόν. Cf. xv. 18, 21,
ἥμαρτον εἰς τὸν οὐρανόν. Hence prayer is directed heavenwards, Mark vi. 41, vii. 34;

Οὐρανός 467 Οὐράνιος

Joln xvii. 1, and often. See also Matt. xviii. 18, xvi. 19, Hence, too, heaven is the
place of the blessings of salvation (the place of blessedness), which possess the character of
heaven as of a higher order of things. See Col. 1. 5; 1 Pet. 1. 4; John iii. 13, and espe-
cially the frequent designation of God’s kingdom occurring in Matthew, βασιλ. τῶν
οὐρανῶν, vid. βασιλεία. Cf. Matt. v.12, μισθὸς ὑμῶν πολὺς ἐν τοῖς οὐρανοῖς ; Mark
x. 21, ἕξεις θησαυρὸν ἐν τῷ οὐρανῷ ; Heb. xii. 28, ἐκκλησία πρωτοτόκων ἀπογεγραμμένον
ἐν οὐρανοῖς ; Luke x. 20; Rev. xi. 12; and the blessing of salvation itself comes down
from heaven, John vi. 31 sqq. Ver. 33, 6 yap ἄρτος τοῦ θεοῦ ἐστὶν ὁ καταβαίνων ἐκ τοῦ
οὐρανοῦ καὶ ζωὴν διδοὺς τῷ κόσμῳ; ver. 32, οὐ Μωϊσῆς δέδωκεν ὑμῖν τὸν ἄρτον ἐκ τοῦ
οὐρανοῦ, ἀλλ᾽ ὁ πατὴρ μου δίδωσιν ὑμῖν τὸν ἄρτον ἐκ τοῦ οὐρανοῦ τὸν ἀληθινόν ; and in
the final consummation of human redemption the city of God is said to come down out of
heaven, Rev. xxi. 2,10. See ἐπουράνιος.

As to the relation of the plural to the singular, there is hardly any difference trace-
able; οὗ eg. Mark x. 21 with Matt. v. 12; Mark xii, 25 with Matt. xxii. 80. It is to be
observed that in Matthew, Paul’s Epistles, Hebrews, 2 Peter, the plural occurs oftener
than the singular; but in Mark only ini. 10, 11, xi. 25, 26, xiii, 25, and in Luke’s
writings only in Acts ii. 34, vii. 56, where the reading is unquestioned, while in Luke
vi. 35, x. 20, xi. 2, xxi. 26, the reading is doubtful. The plural does not occur in
John’s Gospel, in Rev. only in xii. 12; in his Epistles the word occurs only in the
spurious verse, 1 John v. 7, in the singular. Mention is made of a plurality of heavens
only in 2 Cor. xii. 2, ἁρπαγέντα ἕως τρίτου οὐρανοῦ. We may compare ver. 4, ἡρπάγη
eis τὸν παράδεισον, with Rev. ii. 7, xxi. 2, 10, according to which Paradise is in heaven,
at least in the place where God’s glory is specially revealed, cf. Rev. xxi. 23;—comp. also
Heb. iv. 14, διεληλυθότα τοὺς οὐρανούς, with ix. 24, εἰσῆλθεν ὁ Χριστὸς εἰς τὸν odpavor
νῦν ἐμφανισθῆναι τῷ προσώπῳ τοῦ θεοῦ, from which it would seem that Paul dis-
tinguishes three concentric circles; heaven in the physical sense, which arches over and
compasses the earth; heaven in a general religious sense, as contrasted with earth and
earthly things; and heaven, again, as the place of the central, gracious and beatific presence
of God in Paradise. It is not inconceivable that the use of the plural may have
suggested the expression “the third heaven” to the apostle. As to the relation of
heaven to the omnipresence of God, so often insisted upon elsewhere in Scripture, we
must distinguish between God’s omnipresence and His gracious presence, exactly as
between omnipresence and revelation.

Otpdveos, heavenly, especially of the gods. Not in the LXX. In the N. T,,
στρατιὰ οὐράνιος, of angels, Luke ii. 13; οὐράνιος ὀπτασία, Acts xxvi. 19, cf. ver. 13;
ef. οὐράνια σημεῖα, in a physical sense, Xen. Cyr. i. 6. 2. Elsewhere only in Matt.,
ὁ πατὴρ ὑμῶν ὁ οὐράνιος, vi. 14, 26, 32, and v. 48, xxiii, 9; Rec. text, ὁ ἐν τοῖς
οὐρανοῖς. Then ὁ πατήρ μου ὁ οὐράνιος, Matt. xv. 13, xviii 35, As to the import of
this expression, see οὐρανός,

᾿Επουράνιος 468 ᾿Οφείλημα

Ἐπουράνιεος, heavenly, what pertains to or is in heaven (not above the heavens) ;
chiefly of the gods; later also, eg. τὰ ἐπουράνια καὶ τὰ ὑπὸ γῆν ξητῶν, Plat. Apol.
19b=~portents of heaven, μετέωρα. In the LXX. Ps. lxviii 13 as a substantival, ὁ
ἐπουράνιος --- "WW, In the N. T. Matt. xviii, 35, 6 πατήρ pov ὁ ἐπουράνιος. The
meaning of this word is determined according to the various meanings of heaven, Thus
τὰ ἐπουράνια means the heavenly, as what is raised above earth,=oi οὐρανοί; Eph.
iii. 10, ταῖς ἀρχαῖς καὶ ταῖς ἐξουσίαις ἐν τοῖς ἐπουρανίοις, cf. 1 Cor. iv. 9 with Eph.
vi. 12, τὰ πνευματικὰ τῆς πονηρίας ἐν τοῖς ἐπουρανίοις, see Rev. xii. 7, 8. Then it
signifies what pertains to heaven, as to a higher and more divine order of things, 1 Cor.
xv. 40, σώματα ἐπουράνια; vv. 48, 49; Heb. xii. 22, ἱΙερουσαλὴμ ἐπουράνιος; Eph. i. 20,
ἐκάθισεν ἐν δεξιᾷ αὐτοῦ ἐν τοῖς ἐπουρανίοις; John iii. 12, τὰ ἐπουρ., as against τὰ
ἐπίγεια, that order of things which includes the blessings of complete salvation; so κλῆσις
ἐπουράνιος, Heb. iii. 1; δωρεὰ ἐπουρ., vi. 4, xi. 16, κρείττονος ὀρέγονται [πατρίδος], τοῦτ᾽
ἐστιν ἐπουρανίου. Hence τὰ ἐπουράνια denote those blessings collectively; Eph. 1. 3,
ὁ εὐλογήσας ἡμᾶς ἐν πάσῃ εὐλογίᾳ πνευματικῇ ἐν τοῖς ἐπουρανίοις; Eph. ii. 6,
συνεκάθισεν ἐν τοῖς ἐπ.; Heb, viii. 5, σκιᾷ λατρεύουσιν τῶν ἐπ.; ix. 28, αὐτὰ τὰ
érrovpdvia.—Phil. ii. 10, οἱ ἐπουρ., things which come within the range of this order.
As to the threefold expression here used, ἐπουράνιοι καὶ ἐπίγειοι καὶ καταχθόνιοι, ch
Hom. 171. viii. 16, τόσσον ἔνερθ᾽ ᾿Αἴδεω, ὅσον οὔρανός ἐστ᾽ ἀπὸ γαίης ; vid. γῆ.

Ὀ φείλω, to be indebted, to owe, τινί τε ; with an infinitive following, to be under
obligation to.

Ὀ φείλη μα, τό, debt (τὸ ὀφειλόμενον, Matt. xviii. 30, 34); that which one owes or
is bound to; Plat. Rep. i. 332 C, διενοεῖτο μὲν yap, ὅτε τοῦτ᾽ εἴη δίκαιον τὸ προσῆκον
ἑκάστῳ ἀποδιδόναι, τοῦτο δὲ ὠνόμασε ὀφειλόμενον. So Rom. iv. 4, 6 μισθὸς οὐ λογίζεται
κατὰ χάριν ἀλλὰ κατὰ ὀφείλημα. ---- Thus in Matt. vi. 12 the word is used as synonymous
with παράπτωμα, ἁμαρτία; and the question arises, what representation is implied in it,
for the word is not thus used in classical Greek nor in the LXX. With Matt. vi. 12, ἄφες
ἡμῖν τὰ ὀφειλήματα ἡμῶν, ὡς καὶ ἡμεῖς ἀφήκαμεν τοῖς ὀφειλέταις ἡμῶν, cf. ver. 14, ἐὰν
γὰρ ἀφῆτε τοῖς ἀνθρώποις τὰ παραπτώματα αὐτῶν ; Luke xi. 4, ἄφες ἡμῖν τὰς ἁμαρτίας
ἡμῶν, καὶ γὰρ αὐτοὶ ἀφίομεν παντὶ ὀφείλοντε ἡμῖν. It would seem, as occurring here,
and as compared with Matt. xviii. 28--90, to denote sin simply in a one-sided negative
way, as dereliction of duty ; but ὀφείλημα is not the duty omitted, but the duty still to
be rendered,—to be rendered, that is, by satisfaction. Even the Platonic expression,
Cratyl. 400 Ο, ἕως ἂν ἐκτίσῃ τὰ ὀφειλόμενα, as parallel to δίκην διδόναι,----οὔ the soul in
the prison-house of the body,— indicates that guilt is to be understood in the sense of
penalty to be paid, or satisfaction (cf. Lexicons on τίνειν, ἐκτίνειν ; John xix. 7, ὀφείλει
ἀποθανεῖν); and so the Aramaean, from which the expression is borrowed. In the
Targums we often meet with 3}Π = ovx, Non; but 33n literally means, to owe, to be guilty,
and this in the sense of liability to punishment; and the Pael 2°, “to make sinful,” “to:

ee .υ.

QQ απ σοι

᾿Οφείλημα 409 Πατήρ

lead astray,” and also, “ to declare guilty,” “to condemn,” eg. Isa. χχχῖν. 5, 3245 ΓΛ NOY,
“a people whom I have condemned to punishment ;” Hithpa., “to become sinful,” “to be
led astray,’—“ to be condemned ;” 35, 831, guilt, sin,—punishment ; and in like manner
guilt = debitum, oficium debitum, obligatio, duty, as opposed to WA, power, permission,
Freedom, eg. Berach. 2.70, nan w mewn may ndpn, preces vespertinae suntne libertas vel
debitum ? »N, the guilty, especially of flagrant transgressors who, if any, deserve punish-
ment (cf. ὀφειλέτης, Luke xiii. 4). So Levy, Chald. Worterb. tiber die Targumim; Bux-
torf, Lex. chald., talm., etc. Sin accordingly is ὀφείλημα, because it imposes on the sinner the
necessity of making atonement, of rendering satisfaction (vid. ὑπόδικος), or of undergoing
punishment. This is also the matter treated of in Matt. xviii. 21 sqq. — Cf. an, Piel;
Dan. i, 10, 3929 WTNN DAL; Theodot., καταδικάσατε τὴν κεφαλήν μου τῷ βασιλεῖ. The
Greeks called a crime by the synonymous xpéos, showing that they regarded it as an
offence that must be expiated. In perfect contrast to Matt. vi. 12 stands the prayer of
Apollonius of Tiana (Philostr. vit. Ap. i. 11, quoted by Tholuck on the Sermon on the

Mount), ὦ θεοὶ, δοίητέ μοι τὰ ὀφειλόμενα.

Ὄ φειλέτης, 6, the debtor, he who owes anything, who is under obligation on any
account, Matt. xviii. 24; Rom. i. 14, viii. 12, xv. 27; Gal. ν. 3. — But in Matt. vi. 12,
Luke xiii. 4 = one who deserves punishment, and must expiate his guilt, Aram. 7; see
above. Luke xiii. 4, δοκεῖτε ὅτι αὐτοὶ ὀφειλέται ἐγένοντο παρὰ πάντας avOpwmrovs,—with
reference to a supposed divine judgment that had been inflicted. The milder synonym
ἁμαρτωλός is significantly chosen in ver. 2.

IT

Πατήρ, tpos, 6, father; in the plural, ancestors; also as an honourable style of
address on the part of juniors to their seniors. It is figuratively used of the first
originators or establishers of an institution, of an act, etc., of the founders of a state of
things, eg. Plato, Menex. 240 E, οὐ μόνον τῶν σωμάτων τῶν ἡμετέρων πατέρας... . ἀλλὰ
καὶ τῆς ἐλευθερίας. With this, however, we must not take Rom. iv. 11, 12, 16--18 as
parallel—ver. 11, εἰς τὸ εἶναι ᾿Αβραὰμ πατέρα πάντων τῶν πιστευόντων, as ver. 12
shows, καὶ πάτέρα περιτομῆς τοῖς οὐκ ἐκ περιτομῆς μόνον ἀλλὰ καὶ τοῖς στοιχοῦσιν τοῖς
ἴχνεσιν τῆς ἐν ἀκροβυστίᾳ πίστεως τοῦ πατρὸς ἡμῶν᾽ 4 βραάμ,----ἴον here the point treated
of is ποῦ ἃ relationship of time, but far rather a moral fellowship of life which unites
with Abraham, as the σπέρμα, vv. 13, 16, shows; comp. Gal. iii. 1 sqq., as also John
viii. 33, 37, 39, 41, 42, 44. Περιτομή is, like ἐκλογή, not the name of the act, but of
the people of God named according thereto.

Upon the whole, the usage of the N. T. does not differ from that of profane Greek.
Peculiar only is the designation of God as Father, which is not intended to express simply
a natural relationship between God and men, like the Greek πατὴρ ἀνδρῶν τε θεῶν τε of

Πατήρ 470 Πατήρ

Jupiter, comp. Joseph. Antt. iv. 8. 24, πατὴρ τοῦ παντὸς ἀνθρώπων γένους (comp. Heb.
xii. 9, rods μὲν σαρκὸς ἡμῶν πατέρας, as against τῷ πατρὶ τῶν πνευμάτων), and which is
not the relationship arising from the divine πρόνοια and εὔνοια. Comp. Tholuck on
Matt. vi. 9, “ What the heathen included in this name appears from Diod. Sic. Bibl. v.72,
πατέρα δὲ (αὐτὸν προσαγορευθῆναι) διὰ τὴν φροντίδα καὶ τὴν εὔνοιαν τὴν εἰς ἅπαντας,
ἔτι δὲ καὶ τὸ δοκεῖν ὥσπερ ἀρχηγὸν εἶναι τοῦ γένους τῶν ἀνθρώπων. Plutarch also, in
like manner, De superstit. 6, contrasts the τυραννικόν with the πατρικόν, and says that the
δεισιδαίμων wrongly recognises the first only in the Godhead.” The N. Τὶ designation of
God as Father gives the deepest and fullest expression to the special covenant relation of
a fellowship of love established by God, and therewith, at the same time, of a new fellow-
ship of life, comp. vids, τέκνον, ἀδελφός. Hence it is.already manifest that, with reference
to the O. T., this designation of God is a distinctively New Testament one; and this not
merely as if, in contrast with some Ο. T. particularism, the view which was not foreign
to heathendom was here adopted, according to which God is said to be the universal
Father. On the contrary, the O. T. history and revelation themselves prepare the way
for this N. T. designation, and it is not a weakening and generalizing, but a free filling
up and deepening of the Ο. T. view. Even in the O. T. the paternal relationship of God
to Israel is insisted upon as the concentration of the whole O. T. economy of grace, Deut.
xxxii. 6 ; Isa. lxiii. 16; Jer. xxxi. 9; Mal. i 6, ii 10; Jer. iii. 4, 19; oftener still
Tsrael’s relation as God’s children, Ex. iv. 22; Deut. xiv. 1, xxxii. 19; Isa. i. 2; Jer.
xxxi. 20; Hos. i. 10, xi. 1. Comp. John viii. 41, ἕνα πατέρα ἔχομεν τὸν θεόν. (On
Ps. Ixxxix. 27, 28, comp. υἱός (111...) But this arises from that special covenant relation
which God by His elective love established between Himself and the whole people, upon
which not only Israel’s position as a nation, but, above all, the hope of redemption rests.
It is characteristic of the apocryphal books that they not only simply maintain this view,
as in Tob. xiii. 4, καὶ θεὸς αὐτὸς πατὴρ ἡμῶν eis πάντας τοὺς αἰῶνας, comp. Isa. lxiii. 16,
but generalize it, and from the special covenant relation evolve a natural relationship, as
in Ecclus. xxiii. 1, πάτερ καὶ δέσποτα ζωῆς μου; ver. 4, πάτερ καὶ θεὲ ζωῆς wov. Here
we trace the influence of the heathen view, and it is no less manifest in the deepening of
it to an individual child-consciousness, ef. Wisd. xiv. 3, ἡ δὲ σὴ πάτερ διακυβερνᾷ πρόνοια.
We cannot compare this with Ps. lxviii. 6, where God is specially called the widows’
Father. Once only does πατήρ appear as the expression of individual filial consciousness,
Wisd. ii. 16, where of the righteous it is said, ἀλαζονεύεται πατέρα θεόν, and this
expresses in anticipation an apprehension of the O. T. promises which St. Paul presents
in 2 Cor. vi. 18. (Singular and difficult is Ecclus, li. 10, ἐπεκαλεσάμην κύριον πατέρα
κυρίου μοῦ, to be compared with Ps. cx. 1 (Ὁ. On Job xxxiv, 36, see Delitzsch. There
‘28 is not = my father, but as an idiom or dialect, and=Z pray bescechingly, from another
root, perhaps s)3, after the Arabic.) Upon the whole, this designation of the covenant
relation is rare in the O. T.; we find it only in the places quoted, and the representation
does not govern the entire life and thinking, as in the N, T. This appears still in the

ΒΡ = υ

α =

Πατήρ 471 Πατήρ

post-biblical literature of the synagogue likewise. “Very generally,” indeed, “ the
individual name father occurs in the Rabbinical writings in the centuries after Christ.
It occurs in prayers and in the Kaddisch, with a national reference. Yet it is observable
that a certain shyness shrinks from the use of it even as predicate of the community.
The Targumist, on Jer. iii. 4, 19, translates ‘28 only by ‘2539, and Isa. lxiii, 16 only in
the manner of a comparison, ‘Thou art our Lord, and Thy goodness is abundant towards
us, like that of a father to his children.’ Judging from the instances before us, we cannot
but believe that the constant use of the πατὴρ ὑμῶν in Christ's discourses to His disciples
must have been something quite new and unusual.” Tholuck on Matt. vi.9. If, now, we
compare 2 Cor. vi. 18, καὶ ἔσομαι ὑμῖν εἰς πατέρα καὶ ὑμεῖς ἔσεσθέ μοι εἰς υἱοὺς καὶ Ovya-
τέρας, λέγει κύριος παντοκράτωρ, ---ἃ passage which does not occur thus anywhere in the
O.T., and which is manifestly nothing but a summarizing of the O. T. promises (see above,
Wisd. ii. 16),—we are led to find in that designation of God as Father on the lips of Christ
a like comprehensive and summarizing reference to the O. T., and specially to the O. T.
covenant relation bearing upon the promises. What is new and distinctive is not only
the use of the name father itself, but its individual application, πατὴρ ὑμῶν, not ἡμῶν
(so only in Matt. vi. 9), cod (so, with the singular pronoun, only in Matt. vi. 4, 6, 18);
and, moreover, not the fact that this application of the word is confined to the circle
of the disciples, but that it indicates a relationship now realized which was in the O. T.
the subject of promise. Thus the word πατήρ assumes the same relation to the O. T. as,
eg., βασιλεία τῶν οὐρανῶν. This view is further conclusively confirmed by the fact that
this individualizing of the fatherhood of God, instead of generalizing it, narrows it to the
circle of the disciples, comp. Luke xii. 32, μὴ φοβοῦ, τὸ μικρὸν rroipviov' ὅτι εὐδόκησεν ὁ
πατὴρ ὑμῶν δοῦναι ὑμῖν τὴν βασιλείαν ; Matt. x. 20, οὐ yap ὑμεῖς ἐστὲ of λαλοῦντες,
ἀλλὰ τὸ πνεῦμα τοῦ πατρὸς ὑμῶν τὸ λαλοῦν ἐν ὑμῖν. It would be too much to say that
Christ never used this designation in addressing the multitudes; comp. Matt. xxiii. 9
with ver. 1, and the passages in the Sermon on the Mount with Matt. v. 1, 28. The
expression occurs further in Matt. v. 16, 45, 48, vi. 1, 4, 6, 8, 14, 15, 18, 26, 32, vii.
11, 21, x. 29, xviii. 14; Mark xi. 25, 26; Luke vi. 36, xii. 30. But it is for the
disciples in particular that the word has especial weight and value, comp. John xx. 17,
the only place where πατὴρ ὑμῶν occurs in John,—zropevou δὲ πρὸς τοὺς ἀδελφούς pov,
καὶ εἰπὲ αὐτοῖς" ᾿Αναβαίνω πρὸς τὸν πατέρα pov καὶ πατέρα ὑμῶν ; Matt. xiii. 43, τότε
οἱ δίκαιοι ἐκλάμψουσιν. .. ἐν τῇ βασιλείᾳ τοῦ πατρὸς αὐτῶν. This already leads on
to that inner and special fatherly relationship of God which comes into view in the N. T.
filial relationship of believers as the children of God, and which constitutes the sum and
substance of the evangelic announcement, 1 John iii. 1 ; Rom. viii. 15 ; Gal. iv. 6 ; comp.
θεὸς πατὴρ ἡμῶν, Rom. i. 7; 1 Cor. i 3; 2 Cor.i. 2; Gal 1, 4; Eph.i 2; Phil. i. 2,
iv. 20; Col. i 2; 1 Thess. i. 1, 3, iii. 11, 13; 2 Thess, i1, 2, ii, 16; 1 Tim i. 2,
Philem. 3. (With Eph. iv. 6, εἷς θεὸς καὶ πατὴρ πάντων, comp. vv. 3-5.) But further,
the above view, which regards this πατήρ in Christ’s mouth as strictly and distinctively

Πατήρ 472 . Πατήρ

a N. T. expression, and as denoting the central fulfilment of the promises, is confirmed
by the fact that 6 πατὴρ ὑμῶν is clearly parallel with the 6 πατήρ μου, comp. Matt.
vii. 11, 21, x. 29, 32, 33, xviii. 10, 14, 19, xx. 23, with xiii, 43, and others, Still
more clearly does this appear in the absolute ὁ πατήρ side by side with ὁ πατήρ pou,
Matt. xi. 27, comp. xxiv. 36 with xxv. 34, xxvi. 39, where Christ manifestly, in adopting
the relation of children, co-ordinates the disciples not with Himself, but with each other ;
and it is specially significant that Christ never, except in giving the Lord’s prayer, says
πατὴρ ἡμῶν. The relationship, therefore, in which He stands to the Father is one
peculiar to Himself (and this is important also for the understanding and limitation of
the expression ὁ vids τοῦ ἀνθρώπου), Luke ix. 26, xi. 13. In the Synoptics, ὁ πατήρ,
Matt. xi. 25, 26, 27, xxviii. 19; Mark xiii. 22; Luke ix. 26, x. 21, 22, xi 2,13. Ὁ
πατήρ μου, Matt. vii. 21, x. 32, 33, xi. 27, xii. 50, xv. 13, xvi. 17, xviii. 19, 35, xx. 23,
xxv. 34, xxvi. 29, 39, 42, 53 (Mark viii. 38, xiv. 36); Luke ii. 49, x. 22, xxii 29,
xxiv. 49 (xxii. 42, xxiii 46). Comp. Acts i. 4, 7. In John especially this absolute
ὁ πατήρ occurs as denoting the relation subsisting between Christ and the Father, and at
the same time God’s relation to the disciples. Comp. John iv. 21, 23, v. 45, vi. 27,
x, 15, xiv. 8, 9, 18, 16, xv. 16, 26, xvi. 3, 25, with xx. 17. This last passage specially
shows that Christ’s relation as Son to the Father lies at the basis of the wider fatherhood
of God, comp. John ν. 17, 18, πατέρα ἴδιον ἔλεγεν τὸν θεόν. The passages in John
are, 1, 14, 18, xiii. 1, 3, iii. 35, v. 19, 20, 21, 22, 23, 26, 30, 36, 37, 45, vi. 27, 37
(39 Rec. text), 44, 45, 46, 57, viii. 16, 18, 27, 29, x. 15, 17, 30, 36, 38, xii, 26,
49, 50, xiv. 6, 8, 9, 10, 11, 13, 16, 24, 26, 28, 31, xv. 9, 16, 26, xvi. 3, 15, 16, 17,
23, 25, 26, 27, 28, 32, xviii. 11, xx. 21, In many of these places ὁ πατήρ is primarily
only =6 πατήρ μου, but in many the term also includes clearly God’s relation to the
disciples ; it is an appellation of God which in Christ’s mouth, and for those to whom
He speaks, has special significance, and discloses to them their relation to God. We
may compare also 6 πατήρ pov in John ii. 16, v. 17, 43, vi. 32, 40, 65, viii. 19, 28,
38, 49, 54, x. 18, 25, 32, 37, xiv. 2, 7, 12, 20, 21, 23, 28, xv. 1, 8, 10, 15, 23,
24, xvi. 10 (xvii. 1, 5, 11, 21, 24, 25), xx. 17. The wider and more comprehensive
ὁ πατήρ manifestly rests upon the 6 πατήρ μου, that which God is for Christ He is also
(in Christ and for Christ’s sake, cf. John xiv. 6 sqq.; 1 John ii 22, 23) for others
(comp. John i. 12). Especially compare the 6 πατήρ in the mouth of the evangelist,
John i. 14, 18, xiii. 1, 3, and 1 John i. 2, ὃ, ii. 1, 13, 15, 16, 22, 23, 24, iii. 1, iv. 14
(v. 7, Rec. text); 2 John 3, 4, 9. (So also Acts ii. 33.) Instead of this we find 6 πατήρ
μου in Rev. ii, 27, iii, 5, 21, comp. ὁ πατὴρ αὐτοῦ, i. 6, xiv. 1. Precisely the same
view meets us, only more objectively put, in the apostolic epistles, where—besides the
θεὸς πατὴρ ἡμῶν (see above) ; θεὸς ὁ πατήρ, 1 Cor. viii. 6 ; θεὸς πατήρ, Gal. i. 1, 3; Eph.
vi. 23; Phil. ii 11; Col. iii, 17; 1 Thess. i 1; 2 Tim. i 2; Titi 4; 1 Pet.i 2;
2 Pet. i. 17 (2 John 3); Jude 1; ὁ θεὸς καὶ πατήρ, 1 Cor. xv. 24; Eph. v. 20 (Col. iii.
17, Ree, text); Jas, i 27, iii, 9; ὁ πατήρ, Rom. vi. 4; Eph. 11, 18, ef. Rom. viii. 15;

a

Πατήρ i 473 Πατριά

Gal. iv. 6; 1 Pet. i 17—we have the full designation, ὁ θεὸς καὶ πατὴρ τοῦ κυρίου
ἡμῶν Ἰησοῦ Χριστοῦ, Rom. xv. 6; 2 Cor. i. 3, xi. 31; Eph. i. 3, iii 14; Coli ὃ
2 Pet. i. 3. (For more on this, see vids, τέκνον.) The ὁ πατὴρ τῶν οἰκτιρμῶν, 2 Cor.
i. 8; τῆς δόξης, Eph. i. 3; τῶν φώτων, Jas, 1. 17, are more closely attributive limitaticns
of the name (φῶς in the last-named passage denotes all blessing, see φῶς). If πατὴρ is
thus the distinctively N. T. designation of God, and if the explanation here given be
correct, that in this name is concentred the fulness of O. T. promise, then is πατήρ the
proper equivalent for the O. T. 7i™, and compensates for the other inadequate substitute,
‘18, κύριος, which does not occur, as the O. T. designation of God, in a manner so
thoroughly marking every utterance as does mm in the O. T. and πατήρ in the New.
In keeping with this also is the fact that mn’, apart altogether from the linguistic expla-
nation of it, is in the O. T. the special name for God in the economy of grace (ef. Hofmann,
Schriftbew. i. 8'7 sq.), and this in the N. T. is ὁ πατήρ.

Πατριά, ἡ, what is called after the father, belongs to, or springs from him (adj.
adtpws)—family, descendants,—so in Herod. as synonymous with γένεσις, ii, 143, cf.
146 ; iii. 75. Then the stock, race, or tribe, synonymous with φυλή, Herod. i. 200, εἰσὶ
τῶν Βαβυλωνίων φυλαὶ τρεῖς. Beyond these places it does not seem to be used in pro-
fane Greek. More frequently, on the contrary, in the latter sense in biblical Greek. In
the LXX. as=nnawe, Ex. vi. 15; Deut. xxix. 18; Lev. xxv. 10. It most completely
answers to 28 M3, Ex. vi. 25, αὗται ai ἀρχαὶ πατριᾶς Δευυιτῶν κατὰ γενέσεις αὐτῶν.
Num. i. 18-ii., compare ver. 16; here, as often when the context permits, it answers to
the simple 38, ni28. Compare generally, Ex. xii. 3, vi. 25. It is in general narrower
than φυλή, "Ma, and denotes the association of families of the race and house, within
the lineage or stock ; conjoined with oixol πατριῶν, πατριᾶς, and thus the series from the
general to the particular would be φυλή, πατριά, οἶκος. Ex. xii. 3; Num. i. 2, iv. 20,
ii. 2; 2 Chron. xvii. 14, comp. Num. i. 16, xvii. 3; αἱ πατριαὶ τῶν φυλῶν, Num. xxxii.
28, comp. xxxi. 26; Josh. xix. 51; Num. i. 44. See Judith viii 2; Tob. v. 10, 11;
3 Esdr. i. 4, v. 4, and elsewhere. So Luke ii. 4, ἐξ οἴκου καὶ πατριᾶς Δαυίδ, In a wider
sense = people, nationality, race; Acts iii, 25, ἐν τῷ σπέρματί cov ἐνευλογηθήσονται πᾶσαι
ai πατριαὶ τῆς γῆς; Gen. xii. 8 -- ΠΟῚΝΠ nheviods, comp. Ps, xxii. 28, xevi. 7. In
1 Chron. xvi. 28 the combination ai πατριαὶ τῶν ἐθνῶν. The explanation of Eph. iii. 14,
15, κάμπτω τὰ γόνατά μου πρὸς τὸν πατέρα τοῦ κυρίου ἡμῶν ᾿Ιησοῦ Χριστοῦ, ἐξ οὗ πᾶσα
πατριὰ ἐν οὐρανοῖς καὶ ἐπὶ γῆς ὀνομάζεται, is difficult, from whom all that is called after a
father, that bears his name, 1.6. the name of a πατριά, 38 ΓΞ, For, apart from the thought
—somewhat far-fetched, and difficult to make anything of in this passage—that the rela-
tion between father or progenitor and race or progeny is to be taken as meaning generally
divine origin, πᾶσα πατριά, since πατήρ is not left undefined, but is named, can only mean
those πατριαί who are to be traced to this πατήρ, the πατριαί of the children of God.
Thus the comprehensive πατριαὶ ἐν οὐρανοῖς καὶ ἐπὶ yijs—comp. Heb, xii. 22, 23—

30

Πατριά 474 Πείθω

gains special significance in a context which concludes with a reference to the consumma-
tion and to eternity, vv. 19-21, cf. iv. 13, and there is no unavoidable necessity to under-
stand by πατριαὶ ἐν οὐρανοῖς specially the angels as ὈΠῸΝ Ξ, Thus Luther’s translation,
over all who bear the name of children, recommends itself as best,

Πείθω, πείσω, ἔπεισα. In poetry also the 2d aor. ἔπειθον, Hom. πέπιθον. Passive
or middle, πείθομαι, πείσομαι, ἐπείσθην (Hom. ἐπιθόμην), with the 2d perf. πέποιθα, which,
however, occurs very rarely in Attic prose. Probably akin to the German “ binden.”
See Curtius, p. 236.

(1) Actively, to persuade, to win by words, to influence; Matt. xxvii. 20, xxviii. 14;
Acts xii. 20, xiii. 43, xviii. 4, xix. 26, as opposed to violence, 2 Cor. v. 11, ἀνθρώπους
πείθομεν, cf, Xen. Mem. i. 2. 45, of ὀλίγοι τοὺς πολλοὺς μὴ πείσαντες, ἀλλὰ κρατοῦντες.
This meaning is further determined by the context, e.g. to appease, to pacify, to quiet; Acts
xiv. 19, cf. Xen. Hell. i. 7. 4, τοιαῦτα λέγοντες ἔπειθον τὸν δῆμον; 1 John iii. 19,
πείσομεν τὰς καρδίας ἡμῶν ; Matt. xxviii. 14, ἐὰν ἀκουσθῇ τοῦτο ἐπὶ τοῦ ἡγεμόνος, ἡμεῖς
πείσομεν αὐτὸν καὶ ὑμᾶς ἀμερίμνους ποιήσομεν. To gain any one, to win for oneself, e.g.
τοὺς δικαστὰς ἀργυρίῳ. Comp. δῶρα θεοὺς πείθει, Hes. in Plat. Rep. iii. 390 E;
Eurip. Med. 964, πείθειν δῶρα καὶ θεοὺς λόγος, for which view see ἱλάσκεσθαι as synony-
mous with ἀρέσκειν. So Gal. 1. 10, ἄρτε ἀνθρώπους πείθω ἢ τὸν θεόν ; ἢ ξητῶ ἀνθρώποις
ἀρέσκειν. That to which one is persuaded is expressed by ἵνα, Matt. xxvii. 20; by the
infinitive, Acts xiii, 43, xxvi. 28; the accusative (to persuade one to something), xix. 8,
πείθων τὰ περὶ τῆς Bac. τ. 0.; cf. the double accusative, xxviii. 23, πείθων αὐτοὺς τὰ περὶ
τοῦ ᾿Ιησοῦ (Tisch. in both places omits the td) = to speak with winning words concerning ;
ef. Soph. 0. C. 1442, μὴ πείθ᾽ ἃ μὴ δεῖ.

(II.) The medial passive (cf. Kriiger, § 52. 6), to suffer oneself to be persuaded or con-
vinced; Acts xvii. 4, xxi, 14; Luke xvi. 31, εἰ Mwicéws καὶ τῶν προφητῶν οὐκ ἀκούουσιν,
οὐδὲ ἐάν τις ἐκ νεκρῶν ἀναστῇ, πεισθήσονται ; to be convinced, Acts xxvi. 26; Luke xx. 6;
Rom. viii. 38, xiv. 14, xv. 14; 2 Tim. i. 5,12; Heb. vi. 9, xiii. 18. With the relative
dative, τενί (not the dynamical, for this as a rule occurs only impersonally), to be persuaded
in favour of any one, to yield assent to, to follow, obey, or trust him; Acts xxviii. 24, οἱ μὲν
ἐπείθοντο τοῖς λεγομένοις, οἱ δὲ ἠπίστουν ; xxvii. 11, τῷ ναυκλήρῳ ἐπείθετο μᾶλλον ἢ τοῖς
ὑπὸ τοῦ Παύλου λεγομένοις; v. 36, 37, 40; to obey, Jas. iii. 3; Rom. ii, 8; Heb.
xiii. 17; Gal. v. 7; to trust or confide in, Acts xxiii. 21.—The use of the 2d perf. πέποιθα
= to be convinced of, to have an assurance concerning, to confide or trust to, is more compre-
hensive than the perf. pass. πέπεισμαι, to be persuaded, to believe. (a.) Formal. The per-
son or thing concerning which I am convinced is as a rule put in the dative in classical
Greek ; the subject-matter of belief is expressed by the infinitive, Phil i 14. Comp.
2 Cor. x. 7, εἴ τις πέποιθεν ἑαυτῷ Χριστοῦ εἶναι. Also without the dative with the
accusative and infinitive following, Rom. ii. 19, πέποιθας σεαυτὸν ὁδηγὸν εἶναι. Cf.
Soph. 47. 769, πέποιθα τοῦτ᾽ ἐπισπάσειν κλέος, I cherish the hope of attaining this honour ;

Πείθω 478 ᾿Απειθέω

Phil. i 6, πεποιθὼς αὐτὸ τοῦτο, ὅτε; i. 25. For the rest, biblical Greek is different, for
we find such constructions as πεποιθέναι ἐπί τινι, ὅτι, Luke xviii. 9 ; ἐπέ τινα ὅτε, 2 Thess,
iii. 4; 2 Cor. ii. 3; εἴς τινα ὅτι, Gal. v.10. (0.) Without further definition, to put one’s
confidence in, to entrust oneself to, to commit or surrender oneself; wen. τινί, Philem. 21;
ἐπί τινι, Heb, ii. 13; 2 Cor. i. 9; Luke xi. 22; Mark x. 24; ἐπί τινα, Matt. xxvii. 43;
ἔν τινε, Phil. ii, 24, iii. 3, 4. In a religious sense, Matt. xxvii. 43; Mark x. 24; 2 Cor.
i. 9; Phil. iii, 3,4; Heb. ii. 13. Cf πεποίθησις. ---- Πείθεσθαι or πεποιθέναι answers in
the LXX. to the Hebrew ΠΏ, ΠΌΠ.

Πεποίθησις, confidence, trust. Only in later Greek (Josephus, Philo, Sext. Empir.),
Lob. Phryn. 294, πεποίθησις οὐκ εἴρηται, ἀλλ᾽ ἤτοι πιστεύειν ἢ πεποιθέναι; LXX. 2 Kings
xviii. 20; Aquila, Ps. iv. 9, εἰς πεποίθησιν καθίσεις με; LXX., ἐπ᾽ ἐλπίδι κατῴκισάς με ;
Aquila and Theodot., Hos. ii. 18, where the LXX. have ἐλπίς ; Symmachus, εἰρήνη. In
the N. T. 2 Cor. i. 15, iii. 4, viii 22, x. 2; Eph. iii, 13; Phil. iii 4.

᾿Απειθής, ες, disobedient (not letting oneself be persuaded, hard, stubborn), eg. κακὸς
καὶ ἀπειθὴς χῶρος, of the under world, Ath. xiii. 597 B, if it be not here, as sometimes,
used in an active sense, wninviting, wnattractive, Rom. i. 30; 2 Tim. iii, 2, γονεῦσιν
ἀπειθεῖς. Acts xxvi. 19, ἀ. τῇ odpavig ὀπτασίᾳ. Without further limitation in the
LXX., of one who rejects or resists God’s will and revelation (vid. ἀπειθεῖν) -- 170, Num.
xx. 10, ἀκούσατέ μου oi ἀπειθεῖς, the words of Moses to the murmuring people at the
waters of strife; Jer. v. 23, τῷ λαῷ τούτῳ ἐγενήθη καρδία ἀνήκοος καὶ ἀπειθής, καὶ
ἐξέκλιναν, cf. Isa. xxx. 9; Zech. vii. 12; 190, Deut. xxi. 18. -- Ecclus. xvi. 6, ἔθνος
ἀπειθές, parallel συναγωγὴ ἁμαρτωλῶν ; Ecclus, xlvii. 21—So in the N, T. Luke i. 17,
ἐπιστρέψαι ἀπειθεῖς ἐν φρονήσει δικαίων; Tit. 1, 16, βδελυκτοὶ ὄντες καὶ ἀπειθεῖς ; 111. 3,
ἀνόητοι, ἀπειθεῖς, πλανώμενοι.

᾿Απειθέω, to be disobedient, as opposed to πείθομαι, to allow oneself to be persuaded,
to obey; Plat. Phaedr, 271 B, ἡ μὲν πείθεται, ἡ δὲ ἀπειθεῖ, cf. Rom. ii. 8, ἀπειθοῦσιν μὲν
τῇ ἀληθείᾳ, πειθομένοις δὲ τῇ ἀδικίᾳ; Acts xvii. 5, of ἀπειθοῦντες ᾿Ιουδαῖοι, as contrasted
with ver. 4, καί τινες ἐξ αὐτῶν ἐπείσθησαν ; xix. 9, ὡς δέ τινες ἐσκληρύνοντο καὶ ἠπείθουν,
in contrast with ver. 8, πείθων τὰ περὶ τῆς Bac, τ. 6. Hence the beautiful antithesis of
1 Pet. iii. 1, ἵνα καὶ εἴ τινες ἀπειθοῦσιν τῷ λόγῳ... ἄνευ λόγου κερδηθήσονται. Very
often in the LXX., and always in the N. T., it is used to denote the behaviour of those
who turn away from God’s revealed will, who not only have been disobedient to His will
and command, Josh. v. 6, Deut. i. 26, but have rejected the offers of His grace; cf. Isa.
xxxvi. 5, ἐπὶ τίνα πέποιθας ὅτι ἀπειθεῖς μοι; Deut, ix. 23, ἠπειθήσατε τῷ ῥήματι κυρίου
εις καὶ οὐκ ἐπιστεύσατε αὐτῷς (Hence, in short, to have no faith; Ecclus. χ] 2,
ἀπειθοῦντι καὶ ἀπολωλεκότι ὑπομονήν, cf. i. 28%) Heb. iv. 6, of πρότερον εὐωγγελισθέντες
οὐκ εἰσῆλθον διὰ ἀπείθειαν; 1 Pet. iv. 17, τῶν ἀπειθούντων τῷ τοῦ θεοῦ εὐαγγελίῳ. It
has reference to all man’s relations to God, Deut. ix. 7, ἀπειθοῦντες διετελεῖτε τὰ πρὸς
κύριον ; ver. 24, ἀπειθοῦντες ἦτε τὰ πρὸς κύριον ἀπὸ τῆς ἡμέρας ἧς ἐγνώσθη ἡμῖν. Hence

᾿Απειθέω 476 Πιστός

the antithesis of πιστεύειν, John iii. 36, ὁ πιστεύων εἰς τὸν υἱόν, as against ὁ δὲ ἀπειθῶν
τῷ υἱῷ; Acts xiv. 1, ὥστε πιστεῦσαι πολὺ πλῆθος ; ver. 2, οἱ δὲ ἀπειθοῦντες ’ Iovdaior;
1 Pet. ii. 7, ὑμῖν τοῖς πιστεύουσιν... ἀπειθοῦσιν δέ; Heb. iii. 18, ὥμοσα μὴ εἰσελεύσεσθαι
εἰς τὴν κατάπαυσιν αὐτοῦ τοῖς ἀπειθήσασιν, cf. ver. 19, οὐκ ἠδυνήθησαν εἰσελθεῖν δι᾽
ἀπιστίαν. Comp. ὑπακοὴ πίστεως. This must not be regarded as a weaker meaning of
the word, but it is used to designate unbelief as a perverse, contradictory, and disobedient
resistance against God’s revelation of grace, cf. Isa. Ixv. 2; Rom. x. 21, ἐξεπέτασα τὰς
χεῖράς μου πρὸς λαὸν ἀπειθοῦντα καὶ ἀντιλέγοντα; xi. 31, ἠπείθησαν τῷ ὑμετέρῳ
ἐλέει; to this resistance πείθειν or πείθεσθαι (see above) stands in full contrast.—More
directly defined in John iii. 36, τῷ υἱῷ; Rom. xi. 30, τῷ θεῷ; 1 Pet. ii. 8, iii. 1,
τῷ λόγῳ; iv. 17, τῷ evayy.; Rom. ii. 8, τῇ ἀληθείᾳ; xi. 31, τῷ ἐλέει. Used
absolutely in Acts xiv. 2, xvii. 5, xix. 9; Rom. x. 21, xv. 31; Heb. iii, 18, xi. 31; 1 Pet.
ii, 7, iii 20. ἀπιστεῖν is more rare; but ἄπιστος, ἀπιστία are more frequent than
ἀπειθής, ame(Oeva.—In the texts quoted from the LXX. it is=mwp, as also Isa. 1. 5,
Ixiii. 10; Deut. xxxii. 51; =ynw xb, Josh. v. 6; =n, Isa. xxxvi. 5; =", Isa. lxv. 2;
Hos. ix. 15.

᾿Απείθεια, ἡ, disobedience. Not in the LXX. In the N. T. corresponding in its
use with the verb; unbelief which opposes the, gracious word and purpose of God; a
stronger term than the synonym ἀπιστία (Heb. iii. 18, 19); hence of viol τῆς ἀπειθείας,
Eph. ii. 2, v. 6 ; Col. iii. 6; also in Heb. iv. 6, 11; Rom. xi. 30, 32.

Πιστός is originally most probably a verbal adjective from πείθειν, πείθεσθαι, so
that it may be taken actively or passively, according to the different meanings of πείθεσθαι
—to obey, hence submissive, faithful ;—zto confide in, hence confiding. Cf. Xen. Hell. ii. 4.
30, τὴν χώραν οἰκείαν καὶ πιστὴν ποιεῖσθαι; ii. 3. 29; Tit. i 6, τέκνα ἔχων πιστά, cf. with
1 Tim. iii 4, τέκνα ἔχειν ἐν ὑποταγῇ. From this meaning, submissive, tractable, arises the
so-called passive signification faithful, one whom we may trust, trusty; 6.9. ὅρκια πιστά,
τεκμήρια πιστά; μάρτυς, ἄγγελος, φύλαξ, ἑταῖρος πιστός. Still its direct connection
with the verb was soon in common usage lost sight of, and πιστός was taken as parallel
with πίστις, the tokens above named of its original meaning submissive occurring com-
paratively seldom. (We can, however, still trace them in ἄπιστος, ἀπιστεῖν) In
describing the usage of this word, therefore, it will be best to adhere to the common dis-
tinction between an active and passive signification, as in the case of verbal adjectives
generally ; compare, ¢.g., res considerata, “a thing well considered ;” homo consideratus, “a
thoughtful, considerate person.” Accordingly, (I.) faithful, trusty, of one on whom we
may rely, whom we may believe. Primarily, of persons, δοῦλος, Matt. xxiv. 45, xxv.
21, 23; οἰκόνομος, Luke xii. 42, 1 Cor. iv. 2; διάκονος, Eph. vi. 21, Col. i. 7, iv. 7.
Cf. Luke xvi. 10-12, xix. 17; 1 Cor. iv. 17; Col. iv. 9; 1 Tim. i. 12; 1 Cor. vii. 25;
2 Tim. ii. 2; 1 Pet. v. 12 ; Rev. ii. 10, 13. The sphere in which the faithfulness is or is
to be manifested, is denoted by ἐν, 1 Tim. iii 11, Luke xvi. 10, 12, xix. 17; ἐπί, with

Πιστός 477 Πίστις

the accusative, Matt. xxv. 21, 23; by the accus. simply, Heb. ii. 17, πιστὸς ἀρχιερεὺς τὰ
πρὸς τὸν θεὸν, εἰς τὸ ἱλάσκεσθαι τὰς ἁμαρτίας τοῦ λαοῦ, to which we may less fitly com-
pare Prov. xxv. 18, ἄγγελος πιστὸς τοὺς ἀποστείλαντας αὐτόν (where the accus. is
governed by the ὠφελεῖ understood), thant 1 Sam. ii. 35, ἀναστήσω ἐμαυτὸν ἀρχιερέα
πιστόν, ὃς πάντα τὰ ἐν τῇ καρδίᾳ μου καὶ τὰ ἐν τῇ ψυχῇ μου ποιήσει.---ΟἵἨ God, 1 Cor.
i. 9, πιστὸς ὁ θεὸς, δι’ οὗ ἐκλήθητε κιτιλ., cf. ver. 8, ὃς καὶ βεβαιώσει ὑμᾶς ἕως τέλους
κιτὰλ.; 1 Cor. x. 18; 2 Οὐχ. 1. 18; 1 Thess. v. 24; 2 Thess. iii. 3; 2 Tim. ii. 13; Heb.
x. 23, xi. 11; 1 Johni. 9, πιστός ἐστιν καὶ δίκαιος, cf. Deut. xxxii. 4, θεὸς πιστὸς καὶ
οὐκ ἔστιν ἀδικία ἐν αὐτῷ, δίκαιος καὶ ὅσιος κύριος ; 1 Pet. iv. 19, ὡς πιστῷ κτιστῇ πάρα-
τιθέσθωσαν τὰς ψυχὰς. In all these passages God’s faithfulness is manifest in His
dealings as the God of salvation, viz. that He is the God of grace, and will continue so,
and proves Himself to be this by the accomplishment of His gracious work; that He is
a God whom we may trust, cf. the Hebrew "238, vid. πίστις, and this is of importance in
our conception of faith, vid. ἀπιστεῖν. This signification enables us to explain the other-
wise difficult text, 2 Tim. ii. 13.—Of Christ, ὁ μάρτυς ὁ πιστός, Rev. i. 5, iii. 14, xix. 11.
—Next, of things, trustworthy, sure, firm, certain, what one may rely on or believe. Thus,
eg. οἶκος, 1 Sam. ii. 35; διαθήκη, Ps. Ixxxix. 29, cf. Isa. lv. 3, διαθήσομαι ὑμῖν διαθήκην
αἰώνιον, τὰ ὅσια Δαυὶδ τὰ πιστά (Acts xiii. 34); τόπος, Isa. xxii. 28, 25; ὕδωρ,
xxxiii. 16. In the N. T. (except in 3 John 5, πιστὸν ποιεῖς ὃ ἐὰν ἐργάσῃ εἰς τοὺς ἀδελ-
govs) only ὁ λόγος, 1 Tim. iii, 1; 2 Tim. ii. 11; Tit. 1, 9, iii, 8; joined with πάσης
ἀποδοχῆς ἄξιος, 1 Tim. 1. 15, iv. 9; with ἀληθινός, Rev. xxi. 5, xxii. 6—In the LXX.
and Apocrypha the word occurs in this passive sense only, answering to the Hebrew ἴϑ δ),
PEN, MIRON,

In the N. T., on the contrary, (II.) the active signification, which seldom occurs in
profane Greek, is frequently met with, viz. confiding, or like the N. T. πέστις, πιστεύειν =
faithful. For this sense in profane Greek, see Soph. 0. C. 1031, ἀλλ᾽ ἔσθ᾽ ὅτῳ σὺ πισ-
τὸς ὧν ἔδρας τάδε, and a few other places in the Tragic poets; Plat. Legg. vii. 824; Acts
xvi. 15, κεκρίκατέ με πιστὴν τῷ κυρίῳ εἶναι; 1 Pet. i. 21, πιστοὺς eis θεόν, where some
read πιστεύοντας ; John xx. 27, μὴ γίνου ἄπιστος, ἀλλὰ πιστός ; Acts xvi. 1; 1 Cor.
vii. 14; 2 Cor. vi. 15; Gal. iii. 9; Col i 2; 1 Tim. iv. 10, 12, v.16, vi 2. As a
substantival, οἱ πιστοί, the faithful; Acts x. 45, of ἐκ περιτομῆς πιστοί; Eph. i. 1;
1 Tim. iv. 3, τοῖς πιστοῖς καὶ ἐπεγνωκόσιν τὴν ἀλήθειαν; iv. 12; Rev. xvii. 14, of μετ᾽
αὐτοῦ κλητοὶ Kai ἐκλεκτοὶ καὶ πιστοί, See πίστις. In the sense of faithful, the word
does not occur in Matt., Luke, 1 and 2 Thess., 2 Tim., Titus, Heb. 1 and 3 John.
Πιστός does not occur at all in Mark, Rom., Phil, Philem., 2 John.

Πιστόω, to make faithful; in the passive, either to guarantee, to give bail for one-
self, to become security for; or, to be made faithful, to put trust in, to confide; 2 Tim.
iii, 14, cf. Ps. Ixxviii. 11, 41.

Il iarcs, ἡ, faith, a word of the greatest significance in the formation and history

Πίστις 478 Πίστις

of N. T. language, nay, of the language of Christendom; for in it all formative elements
—the precedents of the O. T., the signification of the word as religiously used in classical
Greek, and its special fitness for summing up and presenting in one term the Christian
view of truth—combine, on the one hand, to make it an appropriate watchword for the
spirit of the N. T., and, on the other hand, to put into it a very full and specific meaning.

In classical Greek, riotis—like πιστός, from πείθειν, though not derived therefrom,
but more probably from a common stem, and according to the analogy of πιστός----
signifies, primarily, the trust which I entertain, which one puts in any person or thing;
and as parallel therewith, the conviction one has, and confidingly or in good faith
cherishes (opinion, syn. δόξα). Akin to the signification trust is the somewhat rarer
meaning fidelity, as pledged or entertained, 6... Herod. vii. 281, τηρεῖν τὴν πίστιν καὶ τὸν
ὅρκον ; Dio Cass. Exc., τὴν πρὸς Νέρωνα πίστιν ἐτήρησε ; Joseph. Bell. Jud. ii. 12, μηδεμίαν
γύναικα τηρεῖν τὴν πρὸς ἕνα πίστιν ; Polyb. i. 7. 9, πίστιν διατηρεῖν (see Kypke, Obs. ser.
ad 2 Tim. ἵν. 8). Hence pledge of fidelity, security, promise, pledge, oath, ¢.g. Thue. v. 45,
πίστιν δοῦναί τινι, to give security; Soph. Oed. C. 1632, δός μοι χερὸς σῆς πίστιν, and,
parallel hereto, means of conviction, demonstration, proof (Plato, Aristotle). — For the first
meaning, trust, see Herod. iii. 24, riots λαμβάνειν τινά, cordially and in good faith to
make a friend of one; Soph. Oed. C. 950, πίστιν ἴσχειν τινί, to bestow confidence on one; Xen.
Hier. iv. 1, ἄνευ πίστεως τῆς πρὸς ἀλλήλους. Also, in a passive sense, the trust which one
enjoys, which is vouchsafed, the credit or credence which one meets with, eg. Aristot. Eth.
x. 8, ἔχει rl πίστιν, a thing merits or wins credence; often in Polyb., but upon the whole
rarely elsewhere. Parallel to the signification trust, as already observed, is the other
meaning conviction (comp. πείθεσθαι), belief; Dem. 300. 10, πίστιν ἔχειν τινός, to believe
tn anything; πίστιν περί τινος, and others. It means a conviction which is based upon
trust, not upon knowledge——an opinion cherished with confidence, synon. with δόξα (see
below), as distinct from clear and conscious knowledge; so that, in this sense, ὁ πιστεύων
stands over against εἰδώς, and πίστις over against ἐπιστήμη ; cf. Plat. Rep. x. 601 E, τοῦ
αὐτοῦ dpa σκεύους ὁ μὲν ποιητὴς πίστιν ὀρθὴν ἕξει (syn. δόξα ὀρθή, 602 A) περὶ κάλλους
τε καὶ πονηρίας, ξυνὼν τῷ εἰδότι καὶ ἀναγκαζόμενος ἀκούειν παρὰ τοῦ εἰδότος, ὁ δὲ χρώ-
μενος ἐπιστήμην. In this sense πίστις is used in the sphere of religion to denote belief in
the gods, and the acknowledgment of them which is not based upon practical or theoretic
knowledge. This meaning appears especially in Plut. Mor. 156 B, δοκεῖς... τὰ ἀκίνητα
κινεῖν τῆς περὶ θεῶν δόξης ἣν ἔχομεν, περὶ ἑκάστου λόγον ἀπαιτῶν καὶ ἀπόδειξιν"
ἀρκεῖ γὰρ ἡ πάτριος καὶ παλαιὰ πίστις, ἧς οὐκ ἔστιν εἰπεῖν οὐδ᾽ ἀνευρεῖν τεκμήριον
ἐναργέστερον... .., GAN ἕδρα τις αὕτη καὶ βάσις ὑφεστῶσα κοινὴ πρὸς εὐσέβειαν ἐὰν ἐφ᾽
ἑνὸς ταράττηται καὶ σαλεύηται τὸ βέβαιον αὐτῆς καὶ νενομισμένον, ἐπισφαλὴς γίγνεται
πᾶσι καὶ ὕποπτος; 402 E, τὴν δὲ εὐσεβῆ καὶ πάτριον μὴ προΐεσθαι πίστιν; Plat.
Legg. 976 ©, D, δύ᾽ ἐστὸν τὼ περὶ θεῶν ἄγοντε εἰς πίστιν; Eurip. Med. 413, 414,
θεῶν δ᾽ οὐκέτι πίστις ἄραρε. It is characteristic that the verb πιστεύειν is not used of
this belief—as it is of believing in the N. T.,—but instead of it the verb νομίζειν, denoting

Πίστις 479 Πίστις

a general opinion and acknowledgment; cf. Xen. Mem. i. 1. 1, ods ἡ πόλις νομίξει θεοὺς
ov νομίζων ; Plat., Herod., and others. (For the development of the N. T. conception, see
πιστεύω.)

Now it is just this element of faith, an acknowledgment which is distinct from εἰδέναι,
that we find likewise in the N. T. conception, both in Paul’s writings and elsewhere ;
2 Cor. v. 7, διὰ πίστεως γὰρ περιπατοῦμεν, οὐ διὰ εἴδους (see εἶδος) ; Heb. xi. 27, πέστει
κατέλιπεν Αἴγυπτον... τὸν γὰρ ἀόρατον ὡς ὁρῶν ἐκαρτέρησεν; xi. 1, ἔστιν δὲ πίστις
ἐλπιζομένων ὑπόστασις, πρωγμάτων ἔλεγχος οὐ βλεπομένων ; Rom. iv. 18, παρ᾽ ἐλπίδα
ἐπ᾽ ἐλπίδι ἐπίστευσεν ; John xx. 29, μακάριοι οἱ μὴ ἰδόντες καὶ πιστεύσαντες ; 1 Pet. i. 8,
εἰς ὃν ἄρτι μὴ ὁρῶντες πιστεύοντες δὲ κιτλ. Comp. also, in Rom. xv. 13, the relation
between πιστεύειν and ἐλπίς ; comp. with Rom. viii. 24, 25. Still this is not the
essential or main element in the conception, but, so to speak, more an accident of it; for
in the exercise of faith only is it shown to be at the same time a relation to the invisible.
See John iv. 42, xi. 45; 1 Tim. iv. 3, τοῖς πιστοῖς καὶ ἐπεγνωκόσιν τὴν ἀλήθειαν ;
Philem. 6, and other places. The main element (as appears under πιστεύω) is twofold, or
indeed threefold, viz. a conviction, which is not, like the profane πέστις, merely an opinion
held in good faith without reference to its proof (cf. 1° Pet. iii. 15, ἕτοιμοι δὲ ἀεὶ πρὸς
ἀπολογίαν παντὶ τῷ αἰτοῦντι ὑμᾶς λόγον περὶ τῆς ἐν ὑμῖν ἐλπίδος ; i. 21, ὥστε τὴν πίστιν
ὑμῶν καὶ ἐλπίδα εἶναι εἰς θεόν), but a full and convinced acknowledgment of God’s saving
revelation or truth (cf. 2 Thess. ii. 11, 12); a cleaving thus demanded of the person who
acknowledges to the object acknowledged, therefore personal fellowship with the God and
Lord of salvation (so especially in John), and surrender to Him; and lastly, a behaviour of
unconditional and yet perfectly intelligent and assured confidence ;—all these elements
appear, each prominent according to the context, and especially in the representations of
the Acts of the Apostles,

Now, since that word is used to denote faith which in the religious sphere of profane
Greek denotes what the Christian πίστις is to supplant, we must claim for it the signifi-
cance which indeed it also has elsewhere, though just in the religious sphere this is not
spoken of, viz. its meaning trust, or the designation of a personal relation between the
subject of it and its object. For though not wholly unknown, it was nevertheless unusual
among the Greeks to take πίστις θεῶν to denote trust (cf. Soph. Oecd. R. 1445, viv γ᾽ ἂν
τῷ θεῷ πίστιν φέροις), for such a bearing was not in keeping with their views of the
nature of the Godhead; see ἵλεως, ἱλάσκεσθαι. Here the N. T. conception of faith
follows the precedent of the O. T., without, however, exactly receiving from thence its
peculiar fulness and determinateness; this does not appear until the N. T. revelation of
grace, inasmuch as this conditions faith as the perfectly new and gradually formed bearing
of the man to his God; hence Gal. iii. 23, πρὸ rod δὲ ἐλθεῖν τὴν πίστιν. This especially
in St. Paul’s writings; in St. John, who uses πίστις only in 1 John v. 4, πιστεύειν
denotes man’s relation to Christ. (For further on this, see πιστεύω.)

Comparatively little is said of faith in the O. T.; man’s whole bearing to God and

Πίστις 480 Πίστις

His revealed will is usually expressed otherwise ; according to the economy of the law, it
is called a doing His will, walking in the way of His commandments, remembering the
Lord (Ex. iii. 15), ete.; and only as special graces do trust, hope, waiting wpon the Lord
(MDa, DN, Mp, ἐλπίζειν, πεποιθέναι, ὑπομένειν, etc.), appear. In the N. T., on the other
hand, πέστις appears as the generic name for this whole bearing, comp. Acts xvii. 31, Rom.
i. 5, and elsewhere. Indeed, Paul distinguishes the N. T. from the O. T. time precisely as
the time of faith, Gal. iii. 23, comp. Acts vi. 7, xvii. 31; still comp. Rom. iv. When the
moral claims of the law were in consideration, the question was not concerning doubt,
but concerning obedience or disobedience. Still the O. T.; as the testament of promise,
does not lack the element of faith. Faith is spoken of, and this just in the most
important passages; and it tallies with this, that, ¢g., Heb. xi. treats especially of faith
in Ο, T. times, and also that in John faith appears as the logical consequence of previous
conduct with reference to the O. T. revelation, John v. 24, xii. 44, v. 46, xii, 38, 39.
The full conception of faith presupposes present salvation, and, above all, the atonement ;
see below. In the O. T. mention is made of faith, first at the outset of the history of
God’s saving plan; in the case of Abraham, Gen. xv. 6; of Israel, Ex. iv, 31, καὶ
ἐπίστευσε ὁ λαός, the testimony of Moses concerning the divine revelation made to him;
see vv. 1, 5, 8,9; Ex. iv. 31; after the exodus and the destruction of the Egyptians,
ἐφοβήθη δὲ ὁ λαὸς τὸν κύριον, Kal ἐπίστευσεν τῷ θεῷ Kal Maio} τῷ θεράποντι αὐτοῦ,
Cf. Ps, cvi. 12.—Deut. ix. 23, concerning the commanded taking possession of Canaan,
ἠπειθήσατε τῷ ῥήματι κυρίου τοῦ θεοῦ ὑμῶν, καὶ οὐκ ἐπιστεύσατε αὐτῷ; cf. Deut. i 32;
Ps. Ixxviii. 22, 82, ον]. 24.—Ex. xix. 9, where, referring to the impending giving of the
law, and ratifying of the covenant, it is said, ἰδοὺ ἐγὼ παραγίνομαι πρὸς σὲ ἐν στύλῳ
νεφέλης, ἵνα ἀκούσῃ ὁ λαὸς λαλοῦντός μου πρὸς σὲ Kal σοὶ πιστεύσωσιν εἰς τὸν αἰῶνα.
We may thus say that mention is made of faith in the foundation laid in the O. T. for
the New. Again, in 2 Chron: xx. 20, where the question is decided whether Jehosha-
phat should lead the people out against the Ammonites and Moabites, ἐμπιστεύσατε ἐν
κυρίῳ θεῷ ἡμῶν καὶ ἐμπιστευθήσεσθε' ἐμπιστεύσατε ἐν προφήτῃ αὐτοῦ καὶ εὐοδωθήσεσθε,
οἵ, Isa. 1111. 1, vii. 9, xxviii. 16; and after Jonah’s preaching at Nineveh, Jonah iii. 5,
ἐπίστευσαν οἱ ἄνδρες Νινευὴ τῷ θεῷς But especially the opposite behaviour, Israel’s
wandering and apostasy from the God of grace, is designated unbelief; and, almost more
frequently than the positive expression, we find the negative one [8] N>, Ps, xxvii. 13;
2 Kings xvii. 14; Ps, lxxviii. 22, 32, cvi 24; Num. xx. 12; Deut. ix. 23; Isa vii. 9,
lili. 1; Num, xiv. 11. We find the verb believe used to describe the conduct of an
individual only in Ps, evi. 10, cxix. 66. In all these cases the verb used is PONT, and,
indeed, 3 PONT, not τὰ Hiphil of jox, “to make firm,” “to build,” “to strengthen,” signifies
to be firm (Job xxxix, 24), to hald firmly to, to rely wpon, and hence to trust (Job xxxix. 12,
iv. 18, xv. 15), or to take for certain, or reliable (1 Kings x. 7; 2 Chron. ix. 6; Lam.
iv. 12; Jer. xl. 14), to be sure and certain of, Deut. xxviii. 66; Job xxiv. 22. With
reference to God, it denotes holding fast to Him, reliance upon Him, a firm trust which

ee ΠΡ ς-

ad

Πίστις 481 Πίστις

surrenders itself to Him, feels sure of God as “my. God,” and thus gives strength and
stedfastness to the subject of it; 2 Chron. xx. 20, 328) paid TIMI WONT; Isa. vii. 9,
ENN xd 5 OND x5 px. The word already so expressively denotes a bearing towards
God, that by itself, and without any further qualifying word, it signifies this sel/-
surrendering confidence and trustful expectation towards the God of salvation, eg. Isa. vii. 9,
xxviii. 16; Ps, xxvii. 13, cxvi 10. It is not merely the same as the profane πίστις
religiously used, but is akin to the verb πιστεύειν, to trust, believe, which was. not used
(as already observed) in the .profane sphere to designate religious conduct, either
generally or as answering to the religious lotus.

Now this verb ΩΝ ΠῚ seems to have no corresponding substantive. For 798 answers
to the participle of Kal or Niph., POX, ΠΝ, and signifies firmness, stedfastness, certainty,
1.6. not a bearing or behaviour, but simply a quality or state, Ex. xvii. 2; Isa. xxxiii. 6,
cf. Jer. xv. 18. Except in these places, it denotes an attribute of persons, their reliable-
ness, the trustiness they show in their actions, but not the trust they exercise. So of
men, LXX. = πίστις, 1 Chron. ix. 22; 2 Chron. xxxi. 18; Jer. vii. 28. Cf 2 Kings
xii. 7, xxii. 7 (where Luther translates the Hebrew DYY DA nADND, ἐν πίστει ἐποίουν, ---
not, indeed, against the context, but against the literal meaning of the words,—they dealt
on trust); 2 Chron. ix. 26, 31, xxxi. 15, xxxiv. 12. Of God, in the 1 ΧΧ. -- ἀλήθεια,
it means the faithfulness and stability which characterize His economy of grace, Ps.
xl. 11, xxxiii. 4, xxxvi. 6.—Ps. Ixxxviii. 12, side by side with 7D7 (see ὅσιος), as in
Ixxxix. 2, 3, 25, 34, xcii. 3, xeviii. 3, ὁ. 5; cf. Ixxxix. vi. 9, 25; Hos. 11, 22.—Lam.
ii, 23 = πίστις, cf. Ps. xxxiii. 4—Ps, xcvi. 13, significantly as against and parallel with
P3%.—It may just here be observed that the reference made by Paul to this mix of
God (Rom. iii. 2 sqq.; see πιστός, ἀπιστεῖν) determines the Pauline conception of faith
as trust. Now nnnx, πίστις, is used of men only seldom.as a characteristic of their
religious bearing ; first, only in 1 Sam. xxvi. 23, κύριος ἐπιστρέψαι ἑκάστῳ κατὰ τὰς
δικαιοσύνας αὐτοῦ καὶ τὴν πίστιν αὐτοῦ; Jer. v. 3, κύριε οἱ ὀφθαλμοί σου εἰς πίστιν ;
Hos. ii. 22, if compared with i. 2, is, to say the least, very doubtful. It is clear,
especially from Jer. v. 3 (cf. vv. 1, 5; Matt. xxiii, 23), that in these texts the word
means more than honesty or candour, far rather fidelity or faithfulness to the covenant ;
but still it does not denote a bearing or behaviour, or what we denominate faith, nor
what joxn signifies. There remains only to be noticed, Hab. ii. 4, the text which is so
decisive for the Pauline πέστις, MM inwoxa pri, LXX., ὁ δὲ δίκαιος ἐκ πίστεως μου
ζήσεται (Lachm., ὁ δὲ Sik. μου ἐκ m. €). The LXX. manifestly misunderstood this
passage, for they changed the suffix of the third person into the first, and referred the
statement to God’s covenant faithfulness and reliableness. xx here clearly denotes the
bearing which the just man assumes towards God’s promises in the face of the pride of
the Chaldaeans ; it means, not indeed the bearing or behaviour itself, but a quality of the
behaviour, faithfulness in waiting for the fulfilment of the promises, ver. 3. The transition

from this to the designation of the behaviour itself is easy, and was made by the syna-
3P

Πίστις 482 Πίστις

gogue, for the talmudic ἸΘῪ, 8¥2%) signifies directly confiding faith (see Levy, chald.
Worterb.), and this passage is thus interpreted. This meaning can never have been very
far removed from Ὁ. T. phraseology, for Abraham, of whom we read, Gen. xv. 6, ΠῚΠ3 ἡ ΜΠ,
is called in Neh. ix. 8 7283, ef. Ps. lxxviii. 8. When, therefore, Paul, quoting Hab. ii. 4,
correcting the LXX., renders it, ὁ δὲ δίκαιος ἐκ πίστεως ξήσεται, Rom. i. 17, referring to
the gospel as the fulfilled promise, he not only gives the true meaning, but is, moreover,
“strikingly confirmed in his rendering by the synagogue tradition” (see Delitzsch, On
Habakkuk, pp. 50-53; Keil, On the Minor Prophets, in loc.).

Thus already by the O. T. view a hint was given whereby to discover the fundamental
conception of N. T. faith, viz. a firmly relying trust; and with this is blended the element
peculiar or analogous to the profane conception, viz. that of acknowledgment and convic-
tion with reference to the truths of the gospel, or (comp. Hab. ii. 3) the relation to invisible
objects, which is expressly named in Heb. xi. 1. Which of these two elements is the
predominating one is indicated by the context, and is mainly to be decided on psycho-
logical grounds. We may describe πέστις generally to be trust or confidence cherished by
firm conviction, a confidence that bids defiance to opposing contradictions, a confidence
contrasted with διακρίνεσθαι, to doubt, a word which is used of those whose faith is
wavering, sce Matt. xxi. 21; Jas. i 6; Heb. x. 39; Mark iv. 40; Heb. vi. 12, da
πίστεως καὶ μακροθυμίας ; Rev. xiii. 10, ὧδέ ἐστιν ἡ ὑπομονὴ καὶ ἡ πίστις τῶν ἁγίων ;
xiv. 12, ἡ ὑπομονὴ τῶν ἁγίων, οἱ τηροῦντες... τὴν πίστιν ᾿Ιησοῦ. (See further under
πιστεύειν.)

We first find πίστις in the N. T. used apparently to denote trust shown in any par-
ticular case. Thus in the synoptical Gospels, of persons who came in contact with our
Lord, Matt. viii, 10, οὐδὲ ἐν τῷ ᾿Ισραὴλ τοσαύτην πίστιν εὗρον; Luke vii. 9; Matt.
ix. 2, ἰδὼν ὁ ᾿Ιησοῦς τὴν πίστιν αὐτῶν ; Mark ii. 5; Luke ν. 20; Matt. ix. 29, κατὰ τὴν
πίστιν γενηθήτω ὑμῖν, and in the more frequent ἡ πίστις cov σέσωκέν σε, Matt. ix. 22;
Mark v. 34, x. 52; Luke vii. 50, viii. 48, xvii. 19, xviii, 42; cf. Matt. xv. 28, μεγάλη
σου ἡ πίστις" γενηθήτω σοι ὡς θέλεις. That in these places, however, it does not denote
an isolated trust merely, but is to be taken as the expression and testimony of a certain
relationship to Christ, is clear from other expressions, eg. Luke xviii. 8, πλὴν ὁ vids τοῦ
ἀνθρώπου ἐλθὼν apa εὑρήσει τὴν πίστιν ἐπὶ τῆς γῆς, cf. with Matt. viii. 10; Luke
viii. 25, ποῦ ἡ πίστις ὑμῶν ; Mark iv. 40, τί δειλοί ἐστε οὕτως ; πῶς οὐκ ἔχετε πίστιν;
Luke xxii. 32, ἵνα μὴ ἐκλείπῃ ἡ πίστις σου. It is faith as a trustful bearing, sure of its
case, towards the revelation of God in Christ, see Luke xvii. 5, πρόσθες ἡμῖν πίστιν;
ver. 6, ef ἔχετε πίστιν ὡς κόκκον σινάπεως K.T.A.; Matt. xvii. 20, xxi. 21, ef. with Mark
xi. 22, ἔχετε πίστιν θεοῦ. The element of convinced acknowledgment also is not foreign
to the Synoptists, at least in their use of πιστεύειν. In general, πίστις, answering to the
O. T. word jx, is a bearing towards God and His revelation which recognises and con-
fides in Him and in it, which not only acknowledges and holds to His word as true, but
practically applies and appropriates it; Heb. iv. 2, οὐκ ὠφέλησεν ὁ λόγος τῆς ἀκοῆς éxei-

» ὦ

Πίστις 483 Πίστις

vous μὴ συγκεκραμένος τῇ πίστει τοῖς ἀκούσασιν; vi. 12, μιμηταὶ τῶν διὰ πίστεως καὶ
μακροθυμίας κληρονομούντων τὰς ἐπαγγελίας. pox does not primarily signify a laying
hold or reliance on the object, but a firmly self-uniting and reacting reference of the
subject to the object; and this corresponds with πίστις subjectively used. In the N. Τὶ
sphere this bearing becomes confident and self-surrendering acknowledgment and accept-
ance of Christ’s gracious revelation ; here, indeed, only can it first appear and be realized,
inasmuch as here first comes clearly out what the whole divine revelation aimed at, and
therefore now also for the first time man’s conduct could fully shape itself thereto. In con-
trast with the New, the character of the O. T. revelation was that of a tuition towards faith,
and this St. Paul insists upon in Gal. iii. 23, πρὸ τοῦ δὲ ἐλθεῖν πίστιν ὑπὸ νόμον ἐφρου-
ρούμεθα συγκεκλεισμένοι eis τὴν μέλλουσαν πίστιν ἀποκαλυφθῆναι; ver. 24, ὁ νόμος
παιδωγωγὸς ἡμῶν γέγονεν. Cf. Rom. xi. 52, συνέκλεισεν γὰρ ὁ θεὸς τοὺς πάντας εἰς
ἀπείθειαν, ἵνα τοὺς πάντας ἐλεήσῃ; ix. 30; Acts xvii. 31, πίστιν παρασχὼν πᾶσιν.
Still (and this aspect of the case may be justly maintained) the Epistle to the Hebrews
represents faith as the true and distinguishing bearing of man to the God who promises
and reveals His saving plan, during the entire course of the economy of grace in the O. T.
as well as in the N. T., see Heb. xi.; while in the book of the Acts (which Delitzsch
would attribute to the same author) faith is emphasized as the special characteristic of
N. T. revelation, Acts vi. 7, ὑπήκουον τῇ πίστει (cf. Rom. i, 5, xvi. 25) ; xiii. 8, Siactpérpas
ἀπὸ τῆς πίστεως ; xvii. 31, cf. Gal. i. 23. In St. Paul’s writings, indeed, the necessity
of faith and its presence under the O. T. dispensation is not denied, as the reference to
Abraham and the quotation of Hab. ii. 4 show; but still, on the one hand, stress is
specially laid upon the unbelief everywhere appearing in the past (Rom. xi. 32); and, on
the other, answering thereto, the main feature of O. T. conduct is regarded as conditioned
by the relation between law and promise or law and gospel (Gal. iii. 12-18). The case
is so stated as to correspond with the antithesis of χάρις and ὀφείλημα, and thus uncon-
ditional trust is insisted on as the main element of faith, though, as has already been
remarked, the element of acknowledgment is not ignored. The promise, which is the
correlative of the Gospel, is the N. T. element of the O. T. economy, and demands faith,
Gal. iii. 22, ef. iv. 21 sqq.; but the absence of a σπέρμα ᾧ ἐπήγγελται, Gal. iii. 19 (vid.
μεσίτης), conditioned the intervention of the law; and this is not a νόμος πίστεως, but a
νόμος ἔργων (see νόμος), which, by convincing of sin, served as a tuition towards faith,
Rom. iii. 19, Gal. iii. 22, 23; it left no other resource but a trust in the God of promise
and of grace, which now appears face to face with the accomplishment of the promise.
Thus is explained the antithesis of πίστις and ἔργα, χάρις and ὀφείλημα... . πίστις and
νόμος, Gal. iii. 23, where πίστις denotes the subjective bearing demanded by God, and
νόμος the objective O. T. summary of the demands of God,—a contrast which with πίστις
transfers to the subjectivity what is expressed purely objectively by John in the contrast
χάρις and ἀλήθεια with νόμος (John i. 17); cf. the contrast similarly made between
εἶδος and πίστις in 2 Cor. v. 7. Perhaps the Pauline form of the contrast is designed at

Πίστις 484 Πίστις

the same time to give prominence to the non-fulfilment of the law, which as such can
never become, as grace does in faith, the element of spiritual lifein man. For πίστις
as contrasted with ἔργα, see Rom. iii. 27, 28, ef. iv. 2, 5, ix. 32; Gal. ii, 16, iii 2, 5,
ef. iii, 12; Eph. ii. 8. As contrasted with νόμος, Rom. iv. 13, 14, 16, ix. 30; Gal. iii.
11, 12, 23-25. That this contrast should occur only where the contrast of the O. and
N. T. economies and the conduct answering to each are spoken of,—in Romans and
Galatians,—is so self-evident, that the absence of it will be felt by those alone who persist
in regarding the apostle as influenced and ruled solely by this one thought.

In reviewing the uses of this pre-eminently Pauline word, which is employed by John
only in 1 John v. 4, Rev. ii. 19, xiii. 10, xiv. 12, we shall best arrange them under the fol-
lowing heads :—(I.) With particularizing additions, Heb. vi. 1, lotus ἐπὶ θεόν ; 1 Thess. i. 8,
ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν ; Mark xi, 22, πίστις θεοῦ ; 2 Thess. ii. 13, πίστις ἀληθείας ;
Col. ii. 12, συνηγέρθητε διὰ τῆς πίστεως τῆς ἐνεργείας τοῦ θεοῦ τοῦ ἐγείραντος τὸν Χριστὸν ἐκ
νεκρῶν ; Phil. i. 27, ἡ πίστις τοῦ εὐαγγελίου. Further, πίστις εἰς Χριστόν, Acts xxiv. 24,
ΧχΥΐ. 18 ; Col. ii 5; Acts xx. 21, πίστις ἡ εἰς τὸν κύριον ἡμῶν ; cf. Philem, 5, ἣν ἔχεις πρὸς
τὸν κύριον; 1 Tim. iii. 18, ἐν πίστει τῇ ἐν Χριστῷ "Inood; Gal. iii. 26; Eph.i. 15 ; 2 Tim.
iii. 15; Rom. iii. 25, π. ἐν τῷ αὐτοῦ αἵματι. With the gen. of the object, πίστις ᾿Ιησοῦ
Χριστοῦ, πίστις Χριστοῦ, Rom. iii. 22; Gal. ii. 16, iii, 22; Eph. iii. 12; Phil. iii. 9;
Gal. ii. 20, ἐν πίστει ζῶ TH τοῦ υἱοῦ θεοῦ κιτιλ.; Acts iii. 16, ἐπὶ τῇ πίστει τοῦ ὀνόματος
αὐτοῦ; Jas. ii. 1; Rev. 11. 13, xiv. 12, Everywhere, when the genitive is not that of the
subject in whom the faith is (as in Rom. iv. 16, etc.), it is that of the object, in accord-
ance with which the above-cited Col. ii, 12 is to be understood. With κατὰ πίστιν
ἐκλεκτῶν, Tit. 1. 1, cf. Rev. xvii. 14, κλητοὶ καὶ ἐκλεκτοὶ καὶ πιστοί. --- (11.) Without
further qualification, faith, which regards the N. T. revelation of grace with decided
acknowledgment and unwavering trust, and appropriates it as its stay. Especially weighty
is the expression in Acts iii. 16, ἡ πίστις, ἡ διὰ ᾿Ιησοῦ Χριστοῦ, the faith which is brought
about by Jesus Christ, an expression which may perhaps have a reference to the faith known
under the O. T., which here has been originated by Christ's mediation ; not, indeed, by the
operation of Christ (Rom. vii. 5), but because it is our looking to Christ which effects it
(Heb. xii. 2). Besides the texts already quoted from the synoptical Gospels, etc. we
may mention Acts xiv. 22, ἐμμένειν τῇ w.; xvi. 5, ἐστερεοῦντο τῇ π΄.; Col. 1. 23; 1 Pet,
v. 9; Rom. xiv. 1, ἀσθενεῖν τῇ w.; iv. 19, 20; 1 Cor. xvi. 13, στήκετε ἐν τῇ π΄; Rom.
xi. 20; 2 Cor. i. 24, xiii. 5, εἶναι ἐν τῇ π.; 1 Tim. ii. 15, μένειν ἐν π.; 2 Tim. iv. 7,
τηρεῖν τὴν π.; 2 Cor. viii. 7, περισσεύειν τῇ π.; χ. 15, αὐξανομένης τῆς π. ὑμῶν ; 2 Thess.
i. 3; Col. ii. 7, βεβαιοῦσθαι ἐν τῇ π.; 1 Tim. 1. 19, ἔχων π΄; Jas. ii 1, xiv. 18; Tit.
i 13, ὑγιαίνειν ἐν τῇ π.; ii. 2; 2 Cor. v. 7, διὰ πίστεως περιπατεῖν ; Rom. i. 17, ἐκ 7,
tiv; Gal. iii, 11; Heb. x. 38; οἵ, ἐν π. ζῆν, Gal. ἢ. 20. Again, διαστρέψαι ἀπὸ τῆς π.,
Acts xiii. 8; 2 Tim. ii. 18, ἀνατρέπουσιν τήν τινων π΄; 1 Tim. i. 19, περὶ τὴν π. ἐναυάγη-
σαν; iv. 1, ἀποστήσονταί τινες τῆς π.; Vv. 8, τὴν π. Hpvytus; ver. 42, τὴν πρώτην π.
ἠθέτησαν; Vi. 10, ἀπεπλανήθησαν ἀπὸ τῆς π.; ver. 21, περὶ τὴν π. ἠστόχησαν; 2 Tim,

Πίστις 485 Πιστεύω

iii. 8, ἀδόκιμοι περὶ τὴν π. (These frequent expressions regarding apostasy are cha-
racteristic of the pastoral Epistles.) Further, the Pauline phrase, ἐκ πίστεως εἶναι, οἱ ἐκ
a., Gal. iii. 7, 9, 12, 22; Rom. iv. 16, iii, 26. Cf. Heb. x. 39, ἐσμὲν πίστεως----, to be
characteristically marked by faith, cf. Rom. xiv. 22, 23, ἐκ πίστεως δικαιοῦν, δικαιοῦσθαι,
to denote the connection between justification and faith ;—Rom. iii. 30, δικαιώσει περιτομὴν
ἐκ πίστεως καὶ ἀκροβυστίαν διὰ τῆς π., cf. Gal. iii, 14; Rom. v. 1; Gal. ii, 16, iii. 8.
δικαιοσύνη πίστεως, Rom. iv. 13, 11; ἐκ. π΄, ix. 30, x. 6; Phil. ili, 9, μὴ ἔχων ἐμὴν
δικαιοσύνην τὴν ἐκ νόμου, ἀλλὰ τὴν διὰ πίστεως Χριστοῦ, τὴν ἐκ θεοῦ δικαιοσύνην ἐπὶ τῇ
πίστει, cf. Rom. i. 17, ἐκ πίστεως εἰς πίστιν; iv. 5, λογίζεται ἡ π. αὐτοῦ εἰς δικαιοσύνην ;
ver. 9. Πίστις is joined with ἀγάπη, Eph. vi. 23; 1 Thess. iii. 6, v. 8; 1 Tim. 1. 14, iv.
12, vi. 11; 2 Tim. i. 5, 18,11, 22; Gal. v. 6; 1 Cor. xiii. 13; Rev. ii. 19; with ἐλπίς,
ὑπομονή, 1 Cor. xiii. 13; 2 Thess.i.4; Rev. xiii. 10. The word also occurs Acts vi. 5, 8,
xi. 24, xiv. 27, xv. 9; Rom. i. 8, 12, iii, 31, iv... 12) v. 2, x./8,.17, xii. 6; 1 Cor. ii, 5,
xv. 14,17; 2 Cor. i. 24, iv. 13; Gal v. 5, 22, vi. 10; Eph. iii. 17, iv. 5, 13, vi. 16;
Phil. i. 25, ii, 17; Col. 1, 4; 1 Thess. 1. 3, iii, 2,5, 7,10; 2 Thess. iii. 2; 1 Timi 2,4,
ii. 7, iii. 9,iv. 6, vi 12; 2 Tim. i 5, iii, 10; Tit. 2 1, 4, iii 15; Philem. 6, ὅπως ἡ
κοινωνία τῆς πίστεως σου ἐνεργὴς γένηται ἐν ἐπυγνώσει παντὸς ἀγαθοῦ τοῦ ἐν ἡμῖν εἰς
Χριστὸν ᾿Ιησοῦν ; Heb. x. 22, xiii. 7; Jas. i. 8, 6, ii. 5,14, 17, 18, 20, 22, 24, 26, ν. 1δ.
That trust, and not mere acknowledgment, constitutes the chief element of faith for James,
is clear precisely from the latter passage, ἡ εὐχὴ τῆς πίστεως σώσει τὸν κάμνοντα, and
also from chap. ii. 1. The works of faith are, according to him, the witnesses as to what
faith really is, without which faith dwindles into mere acknowledgment (Jas. ii. 19), and
as faith is vexpd.—1 Pet. 1. 5, 7,9, 21; 2 Pet. i. 1,5; Jude 3, 20.—There remain a
few passages in which πίστις seemingly cannot mean this confidence of salvation in
Christ ; eg. first, Rom. xii. 3, ὡς ὁ θεὸς ἐμέρισεν τὸ μέτρον τῆς πίστεως, cf. Acts xvii. 31,
πίστιν παρασχὼν πᾶσιν. The charismata (ver. 6) are evidently the various “ measures of
faith,” i.e. faith is, and is said to be, common to all believers (cf. ver. 6, κατὰ τὴν ἀναλο-
γίαν τῆς m.),and forms the common basis of the charismata. But each charisma is called
μέτρον τῆς π., not because it indicates the greatness of faith, but as denoting the sphere
and range specially assigned by God for the exercise of faith, and appropriate thereto. It
is not the faith itself, but the μέτρον τῆς π΄, which varies in different believers,—the mea-
sure or range assigned for the exercise of faith. — Again, 1 Cor. xiii. 2 is easily explained
by a comparison with Matt. xxi. 21; Luke xvii. 5,6; and 1 Cor. xii, 9 should also be
viewed in the light of these passages.

(III.) With the signification faithfulness, a. is used, like the O. T. ΠΝ, of God,
Rom. iii. 3; of men, Matt. xxiii. 23; Tit. ii 10. With the former, cf. Isa. v. 1 sqq.; Gal.
νυ. 22. To assume a meaning doctrina fidei is everywhere superfluous.

Πιστεύω, (1.) to rely upon, to trust, τινί, ¢.g. ταῖς σπονδαῖς, θεῶν θεσφάτοις, et al. ;
Polyb. v. 62. 6, πόλεις πιστεύουσαι ταῖς παρασκευαῖς καὶ ταῖς ὀχυρότησι τῶν τόπων;

Πιστεύω 486 Πιστεύω

Aeschin., ἐγὼ δὲ πεπιστευκὼς ἥκω πρῶτον μὲν τοῖς θεοῖς, δευτερὸν δὲ τοῖς νόμοις ; Soph.
Philoct. 1360, θεοῖς τε πιστεύσαντα τοῖς τ᾽ ἐμοῖς λόγοις ; Dem. Phil. ii. 67. 9, οἱ θαῤ-
ῥοῦντες καὶ πεπιστευκότες αὐτῷ. With the dative of the person and the accusative of
the thing, 7. τινί τι = to entrust anything to any one, Luke xvi. 11, John ii. 24; in the
passive πιστεύομαι τι, something is entrusted to me; without an object, confidence is vowch-
safed me, Rom. iii. 2; 1 Cor. ix. 17; Gal. ii. 7; 1 Thess. 11, 4; 2 Thess.i10; 1 Tim
i. 11; Tit. i 3—(II.) Very frequently πιστεύειν τινί means, to trust or put faith in any
one, to believe, to esteem as true, to recognise or be persuaded of what one says; Soph.
El. 886, τῷ λόγῳ: In a wider sense, πιστεύειν τινί τι, to believe any one, eg. Eur.
Hee. 710, λόγοις ἐμοῖσι πίστευσον τάδε; Xen. Apol. 15, μηδὲ ταῦτα εἰκῇ πιστεύσητε τῷ
θεῷ. Then simply πιστεύειν τί, to believe something, to acknowledge, c.g. Plat. Gorg. 524 A,
ἃ ἐγὼ ἀκηκοὼς πιστεύω ἀληθῆ εἶναι; Aristot. Analyt. pr. ii. 23, πιστεύομεν ἅπαντα ἢ διὰ
συλλογισμοῦ ἢ δι᾿ ἐπαγωγῆς ; Id. Eth. x. 2, πιστεύονται οἱ λόγοι. Also πιστεύειν περὶ,
ὑπέρ τινος, Plut. Lyc. 19, where πιστεύειν stands by itself, to believe or acknowledge con-
cerning anything ; whereas in John ix. 18 a further qualification is added, οὐκ ἐπίστευσαν
οὖν περὶ αὐτοῦ, ὅτι ἣν τυφλὸς καὶ ἀνέβλεψεν ; Dem. pro cor. 10, τινὶ π΄. ὑπέρ τινος.

Now in N. T. Greek, where πιστεύειν signifies (as is known), in general, the bearing
required of us towards God and His revelation of grace, all these constructions occur, as
well as the combinations, unused in profane Greek, π. εἰς, ἐπί τινα, ἐπί τινι, and πιστεύειν
by itself. It is questionable whether the element of trust or that of acknowledgment be
the primary one. It is primarily to be remembered that in the profane sphere πιστεύειν
is not used religiously, but instead of it νομέξειν, to believe. When πιστεύειν, however,
sometimes is used, as in Plut. de superstit. 11, it is accounted for by the context, which,
as eg. in this case, would not admit of νομέζειν ; see the passage as referred to under
δεισιδαιμῶν.

As πιστεύειν, followed by the accusative or a clause answering thereto, can only
signify to believe, to hold or recognise as true, only the phrases 7. τινί, εἰς, ἐπί τινα, ἐπέ
τινι can be of doubtful meaning; for in profane Greek only πιστεύειν Tu has two mean-
ings, to trust any one, and to give credence to him; πιστεύειν τινί τι = to entrust anything to
one, is too far removed from the N. T. conception of faith to be taken in the sense, to
believe any one.

Proceeding now from the combinations that are free from doubt, we find πιστεύειν
with the meaning to believe, to take or be persuaded of as true, to acknowledge;
(a.) followed by the accusative, John xi. 26, πιστεύεις τοῦτο; ef. vv. 25, 26; 1 John
iv. 16, ἡμεῖς ἐγνώκαμεν καὶ πεπιστεύκαμεν τὴν ἀγάπην; Acts xiii. 41, ἔργον ὃ οὐ μὴ
πιστεύσητε ἐάν τις ἐκδιηγῆται ὑμῖν (Received text, 6); 1 Cor. xi. 18, μέρος τι πιστεύω ;
1 Tim. iii. 16, ἐπιστεύθη ἐν κόσμῳ, cf. Matt. xxiv. 28, 26; Luke xxii. 67, ἐὰν ὑμῖν εἴπω,
οὐ μὴ moredante ἐὰν δὲ ἐρωτήσω, οὐ μὴ ἀποκριθῆτε; John x. 25, εἶπον ὑμῖν καὶ οὐ
πιστεύετε; (b.) followed by the infinitive, Acts xv. 11, διὰ τῆς χάριτος τοῦ κυρίου ᾿Ιησοῦ
πιστεύομεν σωθῆναι καθ᾽ ὃν τρόπον κἀκεῖνοι ; (6) followed by ὅτι, Matt. ix. 28, πιστεύετε

Πιστεύω 487 Πιστεύω

ὅτι δύναμαι τοῦτο ποιῆσαι; Mark xi. 23, ὃς ἂν... μὴ διακριθῇ ἐν τῇ καρδίᾳ αὐτοῦ, ἀλλὰ
πιστεύῃ ὅτι ὃ λαλεῖ γίνεται; ver. 24, πιστεύετε ὅτι ἐλάβετε; Acts ix. 26, μὴ πιστεύοντες
ὅτι ἔστιν μαθητής; Jas. ii. 19, σὺ πιστεύεις ὅτι εἷς ὁ θεός ἐστιν, cf. Acts xxvii. 25,
πιστεύω γὰρ τῷ θεῷ ὅτι οὕτως ἔσται καθ᾽ ὃν τρόπον λελάληταί μοι; John iv, 21, πίστευέ
μοι, ὅτι ἔρχεται dpa.—Just this combination πιστεύειν ὅτι is specially frequent in John’s
writings, where (apart from 2 and 3 John and the Revelation) the word, next to the
Pauline usage, most frequently occurs. The phrase does occur, however, in St. Paul’s
writings, see Rom. vi. 8, εἰ δὲ ἀπεθάνομεν σὺν Χριστῷ, πιστεύομεν ὅτι καὶ συζήσομεν
αὐτῷ; 1 Thess. iv. 14, εἰ γὰρ πιστεύομεν ὅτι ᾿Ιησοῦς ἀπέθανεν καὶ ἀνέστη ; but still we
find it only rarely, and it must be acknowledged that at least in the remaining passage,
Rom. x. 9, ἐὰν πιστεύσῃς ἐν τῇ καρδίᾳ σου Ste ὁ θεὸς αὐτὸν ἤγειρεν ἐκ νεκρῶν, σωθήσῃ,
the influence of Pauline phraseology adds the other element of trust (comp. ver. 10),
though the element of acknowledgment, according to vv. 6—8, decidedly predominates.
So also Heb. xi. 6, πιστεῦσαι δεῖ τὸν προσερχόμενον τῷ θεῷ ὅτι ἔστιν x.7.r.; cf. ver. 1,
iv. 3.

In St. John’s writings we find this combination in John iv. 21 (see above), viii. 24,
ἐὰν yap μὴ πιστεύσητε ὅτι ἐγώ εἶμι, ἀποθανεῖσθε ἐν ταῖς ἁμαρτίαις ὑμῶν; x. 38, ἵνα
γνώτε καὶ πιστεύσητε (al. γινώσκητε) ὅτι ἐν ἐμοὶ ὁ πατὴρ κἀγὼ ἐν τῷ πατρί; xi. 27,
ἐγὼ πεπίστευκα ὅτι σὺ εἶ ὁ Χριστὸς ὁ υἱὸς τοῦ θεοῦ ὁ εἰς τὸν κόσμον εἰσερχόμενος, cf.
vi. 69, xi. 42, ἵνα πιστεύσωσιν ὅτι σύ με ἀπέστειλας, cf. xvii. 8, xiii. 19, ἵνα πιστεύ-
σητε ὅταν γένηται ὅτι ἐγώ εἰμι; xiv. 10, οὐ πιστεύεις ὅτι ἐγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ
ἐν ἐμοί ἐστιν; ver. 11, πιστεύετε μοι ὅτι ἐγὼ ἐν τῷ π. κιτιλ', εἰ δὲ μὴ, διὰ τὰ ἔργα αὐτὰ
πιστεύετε; xVi. 27, the Father Himself loveth you, because ye have loved me, καὶ πεπιστεύ-
Kate ὅτι ἐγὼ παρὰ τοῦ πατρὸς ἐξῆλθον ; ver. 30, ἐν τούτῳ πιστεύομεν ὅτε ἀπὸ θεοῦ
ἐξῆλθες ; xvii. 8, ἔγνωσαν ἀληθῶς ὅτι παρὰ σοῦ ἐξῆλθον, καὶ ἐπίστευσαν ὅτι σύ με
ἀπέστειλας ; ver. 21, ἵνα ὁ κόσμος πιστεύσῃ ὅτι σύ με ἀπέστειλας ; xx. 31, γέγραπται
ἵνα πιστεύσητε ὅτι ᾿Ιησοῦς ἐστὶν ὁ Χριστὸς ὁ υἱὸς τοῦ θεοῦ; 1 John v. 1, ὁ πιστεύων ὅτι
᾿Ιησοῦς ἐστὶν ὁ Χριστός ; ver. 5, ὁ υἱὸς τοῦ θεοῦ, cf. ver. 10.

These passages indicate that with St. John the element of acknowledgment or recog-
nition as true is the prominent one, and this is confirmed by other quotations. Thus
comp. iii, 12, εἰ τὰ ἐπίγεια εἶπον ὑμῖν, καὶ ob πιστεύετε, πῶς ἐὰν εἴπω ὑμῖν τὰ ἐπουράνια
πιστεύετε, with ver. 11, μαρτυροῦμεν καὶ τὴν μαρτυρίαν ἡμῶν οὐ λαμβάνετε. We may
also notice the connection of π. with γινώσκειν, vi. 69, x. 37, 38; see under γινώσκω,
and especially also xvii. 8, 21, and elsewhere, and the relation of Christ’s works, and
especially of seeing to faith; John iv. 48, ἐὰν μὴ σημεῖα καὶ τέρατα ἴδητε, od μὴ πιστεύ-
onte ; x. 37, 38, xiv. 11, vi. 36, ἑωράκετέ pe καὶ οὐ πιστεύετε; xx. 8, εἶδεν καὶ ἐπίστευσεν;
xx, 29, ὅτε ἑώρακάς με, πεπίστευκας" μακάριοι οἱ μὴ ἰδόντες καὶ πιστεύσαντες. Cf. ver.
25, i. 51, iv. 39-42, οὐκέτι διὰ τὴν σὴν λαλίαν πιστεύομεν" αὐτοὶ γὰρ ἀκηκόαμεν καὶ
οἴδαμεν ὅτι οὗτός ἐστιν ἀληθῶς ὁ σωτὴρ τοῦ κόσμου.

Still it is a question whether this conception of acknowledgment is the main element

Πιστεύω 488 Πιστεύω

implied in the phrases πιστεύειν τινί, εἴς τινα, and not rather the conception of trust in ἃ
person, Πιστεύειν τινί cannot of itself mean to acknowledge any one, but simply to
acknowledge what he says, to trust his words, when it is the dative of the person and not
of.the thing, as in John ii. 22, ἐπίστευσαν τῇ γραφῇ καὶ τῷ λόγῳ ᾧ εἶπεν ὁ ᾿Ιησοῦς ;
v. 47, xii. 38 (see Luke i 20, xxiv. 25; Acts xxiv. 14, xxvi. 27; 1 John iv. 1).
Primarily also in this sense only we explain John v. 46, ef yap ἐπιστεύετε Moicci,
ἐπιστεύετε ἂν ἐμοί περὶ γὰρ ἐμοῦ ἐκεῖνος ἔγραψεν ; viii. 31, ἔλεγεν... πρὸς τοὺς
πεπιστευκότας αὐτῷ ᾿Ιουδαίους" ᾿Εὰν ὑμεῖς μείνητε ἐν τῷ λόγῳ τῷ ἐμῷ (cf. ver. 30, ταῦτα
οὖν λαλοῦντος πολλοὶ ἐπίστευσαν εἰς αὐτόν, and with this again ver. 24, ὅτε ἐγώ εἰμὼ ;
viii. 45, ὅτε τὴν ἀλήθειαν λέγω, οὐ πιστεύετέ por; ver. 46. Comp. x. 37 with ver. 36,
xiv. 11. But it is everywhere the self-witnessing of Jesus which is thus spoken of, and
hence it is the acknowledgment of Christ Himself which clearly is referred to in John
v. 46 compared with vv. 37-39. (We may also bear in mind the expression in the
Synoptists, πιστεύειν τινί, Matt. xxi. 26, 32; Mark xi. 31; Luke xx. 5, ef. vii 29,
οἱ τελῶναι ἐδικαίωσαν τὸν θεὸν βαπτισθέντες «.7..) Akin to these is the peculiar
expression in 1 John iii. 23, αὕτη ἐστὶν ἡ ἐντολὴ αὐτοῦ ἵνα πιστεύσωμεν τῷ ὀνόματι
τοῦ υἱοῦ αὐτοῦ ᾿Ιησοῦ Χριστοῦ (elsewhere εἰς τὸ ὄν., John i. 12, ii. 23, iii 18; 1 John
v. 13).— The name of Jesus denotes that which is true of Him, the recognition of which
is the Father’s command (see John vi. 29, xvi. 9). See also 1 John v. 10, 6 πιστεύων
εἰς τὸν υἱὸν τοῦ θεοῦ ἔχει τὴν μαρτυρίαν ἐν ἑαυτῷ" ὁ μὴ πιστεύων τῷ θεῷ ψεύστην
πεποίηκεν αὐτόν, ὅτε οὐ πεπίστευκεν εἰς τὴν μαρτυρίαν ἣν μεμαρτύρηκεν ὁ θεὸς περὶ
τοῦ υἱοῦ αὐτοῦ. The πιστεύειν τῷ θεῷ, to believe in God, is proved by the acknowledg-
ment of His testimony, π. εἰς τὴν μαρτυρίαν, and the consequent acknowledgment of Him
whom the testimony concerns. See also John v. 38, ὃν ἀπέστειλεν ἐκεῖνος, τούτῳ ὑμεῖς
οὐ πιστεύετε, compared with ver. 39, (αἱ γραφαὶ) μαρτυροῦσαι περὶ ἐμοῦ, and ver. 37,
ὁ πέμψας με πατὴρ, ἐκεῖνος μεμαρτύρηκεν περὶ ἐμοῦ ; ver. 24, ὁ τὸν λόγον μου ἀκούων
καὶ πιστεύων τῷ πέμψαντί με. That this πιστεύειν τῷ Χριστῷ and τοῖς ῥήμασιν αὐτοῦ,
ver. 47, implies the very essence of faith, is evident from the πιστεῦσαι standing alone in
ver. 44. Zhe acknowledgment of God’s witness, of Christ’s testimony concerning Himself,
and therefore the acknowledgment of Christ Himself, is the main element in St. John’s
conception of faith. As with the πιστεύειν τῷ θεῷ the πίστ. εἰς τὴν μαρτυρίαν αὐτοῦ or
eis τὸν υἱόν corresponds, so with the πιστεύειν τῷ Χριστῷ the πιστεύειν εἰς τὸν Χριστόν
corresponds, which in many places answers to a preceding or following π. ὅτε, ef. viii. 24,
ἐὰν yap μὴ πιστεύσητε ὅτι ἐγώ εἶμι ἀποθανεῖσθε x.7.r., with ver. 30, ταῦτα αὐτοῦ
λαλοῦντος πολλοὶ ἐπίστευσαν εἰς αὐτόν; xi. 42, ἵνα πιστεύσωσιν ὅτι σύ με ἀπέστειλας,
comp. ver. 45, πολλοὶ οὖν... θεασάμενοι... ἐπίστευσαν εἰς αὐτόν. That the main
element also in this combination, πιστεύειν εἰς, is acknowledgment, is evident from John
vii. 5, οὐδὲ γὰρ of ἀδελφοὶ αὐτοῦ ἐπίστευον εἰς αὐτόν, cf. vv. 3, 4, 48, 31. Cf. also
John xii. 46, ὁ πιστεύων eis ἐμέ, with ver. 48, ὁ ἀθετῶν ἐμὲ καὶ μὴ λαμβάνων τὰ
ῥήματά μου. (We cannot, perhaps, maintain that the εἰς αὐτόν is simply a substitute for

Ἄν Ψ ΝΣ ΝΠ

Πιστεύω 489 Πιστεύω

the dative ; we must rather regard πιστεύειν here as originally a verb by itself -- to be
believing with reference to, etc.; as, ¢g, Plut. Lyk. 20, περὶ μὲν οὖν τούτων καὶ τῶν
τοιούτων ἐπιστολῶν οὔτε ἀπιστῆσαι ῥάδιον οὔτε πιστεῦσαι. The German phrase woran
glauben (to believe in) probably originated in the N. T. πιστεύειν εἰς. See, however, John
vi. 29, 30, and the alternation there between tii and εἰς τινά) Πιστεύειν εἰς Χριστόν
occurs in John ii. 11, iii. 16, 18, 36, iv. 39, vi. 29, 40 (47), vii. 5, 31, 38, 39, 48,
viii, 30, ix. 35, 36, x. 42, xi. 25, 26, 45, xi 48, xii, 11, 37, 42, 44, 46, xiv. 1, 12,
xvi. 9, xvii. 20; 1 John v. 13. For the meaning to acknowledge, to behave as one
acknowledging, comp. especially xi. 25-27, xii. 44, with 1 John v. 10. The only text in
John’s writings where another preposition occurs, is John iii. 15, where Lachm. reads
ἐπ᾽ αὐτόν, and Tisch. ἐν αὐτῷ, instead of the Received eis αὐτόν ; and here internal
reasons determine the use of the ἐν or ἐπί, See below.

Yet it cannot be denied that this element of acknowledgment (which is primarily
formal merely) does not fully come up to or exhaust St. John’s conception of faith.
There is, with the acknowledgment, in most cases, an acting upon it (cf. ix. 38, πιστεύω
xupie’ καὶ προσεκύνησεν αὐτῷ, with ver. 35, σὺ πιστεύεις εἰς τὸν υἱὸν τοῦ θεοῦ, vv. 36,
30, 31), and this is adhesion (becoming His disciples, ix. 27, v. 46, viii. 31, vid. μαθητής),
cf. xi. 48, ἐὰν ἀφῶμεν αὐτὸν οὕτως, πάντες πιστεύσουσιν εἰς αὐτὸν Kal ἐλεύσονται οἱ
“Ρωμαῖοι κιτιλ.; xvi. 51, ἄρτι πιστεύετε, cf. ver. 32, κἀμὲ μόνον ἀφῆτε; x. 20, ὑμεῖς οὐ
πιστεύετε, οὐ γάρ ἐστε ἐκ τῶν προβάτων τῶν ἐμῶν, see ver. 27, τὰ πρόβατα τὰ ἐμὰ τῆς
φωνῆς μου ἀκούει.... καὶ ἀκολουθοῦσί μοι; vi. 69,1. 12. Both these elements are mani-
festly contained in the πιστεύειν τινί, John vi. 30, as compared with ver. 29, τί οὖν ποιεῖς
σὺ σημεῖον, ἵνα ἴδωμεν καὶ πιστεύσωμέν σοι ; ver. 29, iva πιστεύσητε εἰς ὃν ἀπέστειλεν ὁ
θεός. See particularly also Matt. xxvii. 42; Mark xv. 32,6 Χριστὸς ὁ βασιλεὺς τοῦ
Ἰσραήλ καταβάτω viv ἀπὸ τοῦ σταυροῦ, ἵνα ἴδωμεν καὶ πιστεύσωμεν. Only by the
combination of both these elements, to acknowledge Christ and to cleave to Him, is the
Johannine πιστεύειν adequately interpreted ; and this explains the transition to the con-
ception of confidence and reliance implied in John iii. 15, wa πᾶς ὁ πιστεύων ἐν αὐτῷ,
where now also another preposition still is used, conditioned by the reference to the
brazen serpent, ver. 14 (Tisch. ἐν, Lachm. ἐπ᾿ αὐτόν). But as to John xiv. 1, πιστεύετε
εἰς τὸν θεὸν καὶ εἰς ἐμὲ πιστεύετε, I do not see why the word must mean fo trust, and
not rather to cleave to, to hold fast to, which easily harmonizes with the prevailing
signification elsewhere. We may further compare what Weiss, Joh. Lehrbegr. p. 23,
observes, namely, that this πιστεύειν immediately connects itself with the unerring
certainty of Christ's word in ver. 2.

We may therefore now say that, with St. John, πιστεύειν denotes the acknowledgment
of Christ as the Saviour of the world (iv. 39 sqq.), of His relation to the Father, and of
His relation conditioned thereby to the world (see πιστεύειν ὅτι), and the adhesion to Him
and fellowship with Him resulting therefrom. In this sense πιστεύειν stands absolutely
in John i. 7, 51, iii. 18, iv. 41, 42, 48, 53, v. 44, vi. 47, 64, ix. 38, x. 25 26, xi 15,

3Q

Πιστεύω 490 Πιστεύω

40, xii. 39, 47, xiv. 29, xvi. 31, xix. 35, xx. 31 (cf. ili. 12, vi. 86, xx. 8, 25, 29). The
result of this cleaving to Christ is the receiving and possession of the blessings of salva-
tion, vi. 68, x. 26, 27, ὑμεῖς οὐ πιστεύετε, οὐ γάρ ἐστε ἐκ τῶν προβάτων τῶν ἐμῶν"
τὰ πρόβατα τὰ ἐμὰ τῆς φωνῆς μου ἀκούει καὶ ἀκολουθοῦσίν μοι κἀγὼ ζωὴν αἰώνιον δίδωμε
αὐτοῖς. So iii. 12, 16, 18, 36, vi. 35, 40, 47, vii. 38, xi. 25, 26, xx. 31, cf. ν. 39, viii. 24,
i. 12, xii. 36, ws τὸ φῶς ἔχετε, πιστεύετε εἰς τὸ φῶς, ἵνα viol φωτὸς γένησθε; ver. 46,
ἐγὼ φῶς εἰς τὸν κόσμον ἐλήλυθα, ἵνα πᾶς ὁ πιστεύων εἰς ἐμὲ ἐν τῇ σκοτίᾳ μὴ μείνῃ ;
and compare this again with viii. 12, ὁ ἀκολουθῶν ἐμοὶ οὐ μὴ περιπατήσει ἐν τῇ
σκοτίᾳ ἀλλ᾽ ἕξει τὸ φῶς τῆς ζωῆς ; xi. 40, ἐὰν πιστεύσῃς ὄψῃ τὴν δόξαν τοῦ θεοῦ.

It will be seen that St. John’s πιστεύειν is akin to the profane use of πίστις in the
religious sphere, except that it does not, like that wéoris, mean simply an opinion held
in good faith, but a full, firm, and clear conviction. This is the import also of πίστις in
the only Johannine passage where it occurs, 1 John v. 4.

Now in the Pauline use of the word the element of conviction and acknowledgment
is certainly included, see the passages cited above, and Rom. iv. 20, ἐνεδυναμώθη τῇ
πίστει δοὺς δόξαν τῷ θεῷ, likewise the ὑπακοὴ πίστεως, Rom. i. 5, xvi. 26, and the
relation of πιστεύειν to κηρύσσειν, Rom. x. 14, 16; 1 Cor. xv. 2,11; Eph.i13. But
the second element in the Johannine conception, adhesion, becomes very definite with
St. Paul as a fully convinced and assured trust in the God of salvation and in the revela-
tion of grace in Christ, so that the Pauline conception of faith very closely approaches the
O. T. pox, see πίστις. A further difference between the Pauline and the Johannine
doctrinal exposition consists in this, that the direct reference of faith to God, so frequent
in Paul, is comparatively rare in John’s writings, only in John v. 24, xiv. 1, xii. 44,
1 John v. 10, and this corresponds with John’s apprehension of πιστεύειν. With Paul,
there lies in πίστις a reference to the new moulding, we might almost say the new
formation of man’s relationship to God; whereas John v. 24, xii. 44, v. 46, xii. 38, 39,
show that with St. John faith in Christ is the consequence of a previously existing
relationship to the God of salvation and to His testimony.

First, we find πιστεύειν τινί = to trust, to rely upon; 2 Tim. i. 12, οἶδα ᾧ πεπίστευκα,
καὶ πέπεισμαι ὅτι δυνατός ἐστιν τὴν παραθήκην μου φυλάξαι; Tit. iii. 8, ἵνα φροντίζωσιν
καλῶν ἔργων προίστασθαι οἱ πεπιστευκότες θεῷ; Rom. iv. 8, ἐπίστευσε ᾿Αβραὰμ τῷ
θεῷ; Gal. iii. 6 ; Rom. iv. 17, κατέναντι οὗ ἐπίστευσε θεοῦ τοῦ ξωοποιοῦντος τοὺς νεκροὺς
καὶ καλοῦντος τὰ μὴ ὄντα ὡς ὄντα, cf. ver. 18, παρ᾽ ἐλπίδα ἐπ᾽ ἐλπίδι ἐπίστευσεν. For
the fundamental conception of trust, see also the union of π᾿ with θαῤῥεῖν, 2 Cor. v. 7, 8,
and the passage above quoted from Dem. ii. 67. 9, and also Ecclus. ii. 12-14, οὐαὶ
καρδίαις δειλαῖς καὶ χερσὶ παρειμέναις, καὶ ἁμαρτωλῷ ἐπιβαίνοντι ἐπὶ δύο τρίβους. Οὐαὶ
καρδίᾳ παρειμένῃ, ὅτι οὐ πιστεύει" διὰ τοῦτο οὐ σκεπασθήσεται οὐαὶ ὑμῖν τοῖς ἀπολω-
λεκόσι τὴν ὑπομονήν. Instead of the dative, we have the phrase πιστεύειν ἐπί τινα, and,
indeed, Rom. iv. 5, ἐπὶ τὸν δικαιοῦντα τὸν ἀσεβῆ; ver, 24, ἐπὶ τὸν ἐγείραντα ᾿Ιησοῦν.
The πιστεύειν εἰς always denotes the direct reference of faith to Christ, Rom. x 14; Gal

Πιστεύω 491 “"Amictos

ii. 16; Phil. 1. 29; and so also does ἐπί with the dative, 1 Tim. 1, 16; Rom. ix. 33.
Πιστεύειν, moreover, is used without any addition to denote the fully persuaded confiding
behaviour towards the God of grace and promise, Rom. i. 16, iii. 22, iv. 11, 18, x. 4, 10,
xiii, 11, xv. 13; 1 Cor. i. 21, iii. 5, xiv. 22; 2 Cor. iv. 13; Gal. iii. 22; Eph. i. 13,
19; 1 Thess. i. 7, 1. 10, 13; 2 Thess. i. 10.

In James, acknowledgment appears as the chief element in ii. 19; trust, on the con-
trary, in ver. 23; and if we compare what he says of πίστις elsewhere, it seems he
takes it for granted that, under the circumstances which he combats in ii. 18, faith must
dwindle into mere acknowledyment.

In Peter, both elements of faith, acknowledgment and adhesion or trust, are in like
manner blended, cf. 1 Pet. i. 8 with ii. 6, 7, 1, 21.—In the Epistle of Jude only in ver. 5,
τὸ δεύτερον τοὺς μὴ πιστεύσαντας ἀπώλεσεν, like the Hebrew poxn xd.

If we now compare the use of the word in the book of the Acts and the synoptical
Gospels, we find that the context must decide in each case whether acknowledgment or
trust is prominent. Acknowledgment is the foremost in Acts xi. 21, πολύς τε ἄριθμος
ὁ πιστεύσας ἐπέστρεψεν ἐπὶ τὸν κύριον ; xviii. 8, ἐπίστευον καὶ ἐβαπτίζοντο; and so also
πιστεύειν alone, Acts ii. 44, iv. 4, 32, viii, 13, xiii 1, xv. 7. Trust is prominent in
x. 43, xiii. 39, and elsewhere. It occurs with the dative, v. 14, xvi. 34, xviii. 8, εἰς
x. 43, xiv. 23, xix. 4; ἐπί with the accusative, ix. 42, xi. 17, xvi. 31, xxii, 19. By
itself again, xiii. 48, xiv. 1, xv. 5, xvii. 12, 34, xviii. 27, xix. 2, 18, xxi. 20,25. In
the synoptical Gospels = to acknowledge and cleave to, Mark ix. 42; Matt. xviii. 6, π. εἰς
ἐμέ; xxvii. 42, ἐπ᾽ αὐτόν (another reading, ἐπ᾿ αὐτῷ, or the simple 7., cf. Mark xv. 32).
The verb by itself, Mark xv. 32, xvi. 16, 17; Luke viii. 12, 13, 50, cf. i. 45 = to trust,
Mark i. 15, 7. ἐν τῷ εὐαγγ. The verb by itself, Matt. viii. 13, xxi. 22; Mark v. 36, ix.
23, 24; Luke viii. 50.

Thus the N. T. conception of faith includes three main elements, mutually connected
and requisite, though according to circumstances sometimes one and sometimes another
may be more prominent, viz., (1) a fully convinced acknowledgment of the revelation
of grace; (2) a self-surrendering fellowship (adhesion); and (3) a fully assured and
unswerving trust (and with this at the same time hope) in the God of salvation or in
Christ. None of these elements is wholly ignored by any of the N. T. writers.

"Amtatos, ov, (I.) not worthy of confidence, untrustworthy, Od. xiv. 150; Hat.
ix. 98 (Isa. xvii. 10, the explanatory translation of the LXX.). Of things= unworthy
of belief, incredible, Acts xxvi. 8. —(II.) Not confident, distrustful; in N. T. Gk. =
unbelieving, of one who declines to receive God’s revelation of grace, Luke xii. 46,
διχοτομήσει αὐτὸν καὶ τὸ μέρος αὐτοῦ μετὰ τῶν ἀπίστων θήσει, cf. Matt. xxiv. 51, synon.
with ὑποκριτής, 1 Cor. vi. 6, vii. 12-15, x. 27, xiv. 22-24; 2 Cor. iv. 4, vi. 14, 15;
1 Tim. v. 8, τὴν πίστιν ἤρνηται καὶ ἔστιν ἀπίστου χείρων ; Tit.i,15, τοῖς δὲ μεμιασμένοις
καὶ ἀπίστοις ; Rey. xxi. 8, One who does not acknowledge the truth of what is told him

"Ἄπιστος 492 Πεῖρα

concerning Christ, John xx. 27. One who has no corresponding and confident trust,
Matt. xvii. 17; Mark ix. 19; Luke ix. 41.

᾿Απιστία, ἡ, (1.) faithlessness, uncertainty, Wisd. xiv. 25; (II.) distrust, Xen. Anab.
ii. 5. 4, ἔδοξέ μοι εἰς λόγους σοι ἐλθεῖν, ὅπως, εἰ δυναίμεθα, ἐξέλοιμεν ἀλλήλων τὴν ἀπιστίαν.
Often in Plato with the signification doubt; so Mark xvi. 14. In ἃ religious sense, in Plut.
de superstit. 2, cf. under δεισιδαιμονία. Unbelief, in the N. T. sense, the lack of acknow-
ledgment or the non acknowledgment of Christ, Matt. xiii. 58, οὐκ ἐποίησεν ἐκεῖ δυνάμεις
πολλὰς διὰ τὴν ἀπιστίαν αὐτῶν; Mark vi. 6, cf. Luke iv. 23, 24. Want of confidence
in Christ's power, Matt. xvii. 20; Mark ix. 24; in general, want of trust in the God of
promise, Rom. iv. 20, eis δὲ τὴν ἐπαγγελίαν τοῦ θεοῦ οὐ διεκρίθη τῇ ἀπιστίᾳ x.7.r.; and of
the revelation of grace, Heb. iii. 12,19, καρδία πονηρὰ ἀπιστίας ἐν τῷ ἀποστῆναι ἀπὸ θεοῦ
ξῶντος, inasmuch as this trust is said to answer to the self-evidencing πίστις of God, Rom.
iii. 3, xi. 23, ἀπιστία, in antithesis with ἐπιμένειν τῇ χρηστότητι, ver. 22; see also ver. 20;
1 Tim. 1. 13, ἀγνοῶν ἐποίησα ἐν ἀπιστίᾳ = want of acknowledgment. Comp. Rom. x. 16.

᾿Απιστέω, to put no confidence in, fidem alicujus suspectam habere (Sturz), Xen.
Cyrop. vi. 4.15, τοὺς μὲν πιστεύοντας ἀλλήλοις, τοὺς δὲ ἀπιστοῦντας. See Rom. iii. 2,
ἐπιστεύθησαν τὰ λόγια TOD θεοῦ; ver. 3, εἰ ἠπίστησάν τινες, μὴ ἡ ἀπιστία αὐτῶν τὴν
πίστιν τοῦ θεοῦ καταργήσει, hence denoting the want of trust, answering to the faithful-
ness of God; πίστις Ocod =THON, vid. πίστις; 2 Tim. ii. 13, εἰ ἀπιστοῦμεν, ἐκεῖνος
πιστὸς μένει. Then=to doubt, eg. τοῖς λόγοις, Plat. Phaed. 77 A. Of. Mark xvi. 11,
16; Luke xxiv. 11, 41; Acts xxviii. 24, of μὲν ἐπείθοντο τοῖς λεγομένοις, of δὲ ἠπίστουν
=not to acknowledge. Cf. 2 Mace. viii. 13; Wisd. 1. 2, εὑρίσκεται ὁ κύριος τοῖς μὴ
πειράξουσιν αὐτὸν, ἐμφανίζεται δὲ τοῖς μὴ ἀπιστοῦσιν αὐτῷ; x. 7, ἀπιστούσης ψυχῆς
μνημεῖον ἑστηκυῖα στήλη ἁλός; xviii. 18. The passive occurs in Wisd. xii. 17, ἴσχυν
ἐνδείκνυσαι ἀπιστούμενος ἐπὶ δυνάμεως τελειότητι --- to be suspected.

Ὀλιγόπιστος, only in the N. T. and patristic Greek =of little faith, Matt.
vi. 30, viii. 26, xiv. 31, xvi. 8; Luke xii. 28. This is a significant term, helping us to
determine the conception of faith.

IT eipa, ἡ, connected with περάω, to penetrate, peritus, experiri, periculum, etc. =
trial, test. Also passively, the experience obtained by the trial, eg. εἰς πεῖράν τινος
ἔρχεσθαι, to learn to know; ἐν πείρᾳ τινὸς γίγνεσθαι, to become acquainted with any one ;
πεῖραν ἔχειν, to know, Xen. Mem. iv. 1. 5. In the N. T. only πεῖραν λαμβάνειν, Heb,
xi. 29, πίστει διέβησαν τὴν ἐρυθρὰν θάλασσαν ὡς διὰ ξηρᾶς γῆς, ἧς πεῖραν λαβόντες οἱ
Aiyurriot κατεπόθησαν ; ver. 26, ἐμπαιγμῶν καὶ μαστίγων πεῖραν ἔλαβον. The phrase
is applied in a twofold sense, actively =to make δὴ attempt,—so Heb. xi 29; Deut.
xxviii. 56; passively=to make the knowledge, to experience, Heb. xi. 36. This
apparently strange double rendering is possible, not only because πεῖρα can be shown to
have both meanings, but especially because the meaning of λαμβάνειν is twofold, namely,

που ee π᾿ ἀνὰ» ὺος

Πεῖρα 493 Πειράω

purely active, to take, to lay hold of ; πεῖραν λαμβάνειν, to undertake an attempt, like
ἔργον λαμβάνειν, Xen. Mem. i. 7. 2; Herod. iii. 71. 2, τὴν ἐπιχείρησιν ταύτην... μὴ
οὕτω συντάχυνε ἀβούλως, GAN ἐπὶ τὸ σωφρονέστερον αὐτὴν λαμβάνει. Then also a
more passive sense, fo receive, to get. For this very reason it is possible that the
signification of λαμβάνειν should vary according to its object; and it is not at all strange
in any language that a word or phrase should occur in two senses side by side, when it
is simply a matter of passing over from the active to the passive in a verbal substantive,
such as πεῖρα is. While it may be doubtful in many of the usually cited cases whether
the passive may not be preferable to the active meaning, πεῖραν λαμβάνειν is undoubtedly
active in Xen. Cyrop. vi, 1. 54, ἐλάμβανε τοῦ ἀγωγίου πεῖραν: καὶ πολὺ ῥᾷον ἦγε τὰ
ὄκτω ζεύγη τὸν πυργὸν x.7.r., ἢ κιτιλ.; Mem. i. 4. 18, τῶν θεῶν πεῖραν λαμβάνῃς
θεραπεύων, εἴ τι σοὶ θελήσουσι κατὰ. For the passive meaning, which is certainly more
frequent, compare Diod. Sic. xii. 24, τὴν θυγατέρα ἀπέκτεινεν, ἵνα μὴ τῆς ὕβρεως λάβῃ
πεῖραν, et al.—The word occurs further in biblical Greek in Deut. xxxiii. 8, ἐπείρασαν
αὐτὸν ἐν πείρᾳ, instead of the word usual in biblical Greek, πειρασμός, temptation; and
we may compare this with the use of πεῖρα in a bad sense, attempt against any one;
Thue, vii. 21. 5, ἰέναι οὖν ἐκέλευεν és τὴν πεῖραν τοῦ ναυτικοῦ Kal μὴ ἀποκνεῖν.

Πειράω, Attic, for which in later Greek, and already in Homer, πειράξω occurs.
Perfect passive πεπείραμαι = to try, to test, to trouble oneself. With the accusative of
the person =to tempt any one, 1.6. to seek to lead him astray, to put him to the test with a
hostile purpose, Plut. Brut. 10, τοὺς φίλους ἐπὶ Καίσαρα πειρᾶν, to endeavour to excite.
(Especially elsewhere of misleating to uwnchastity, seduction.) Akin to this is Heb. iv. 15,
πεπειραμένον κατὰ πάντα καθ᾽ ὁμοιότητα χωρὶς ἁμαρτίας. Here, however, more
probably the biblical use of πειράξω is transferred to the word, because it does not
occur in profane Greek in so special a sense, and when it stands of seduction to
unchastity it always has a corresponding object, such as γυναῖκα; the perfect passive
also is specially used in another sense akin to the middle, see below. — Usually
middle, to try, to take pains, Acts ix. 26, xxvi. 31. In profane Greek, often with
the genitive of the person, to try any one, to put him to the test, and, indeed, usually in
a hostile sense, both physically of combat, to try, to measure oneself with any one, to make
trial upon him; so also τείχους πειρᾶσθαι, to make an attempt upon a fortress, Thue. ii. 81,
οἵ, Herod. viii. 100, and morally, to try any one, to put him to the test, “mostly as ex-
pressive of distrust when one suspects him, and therefore endeavours to lead him into
slippery places, and thus to test his reliableness, truthfulness, or integrity,’ Passow.
The moral conception of temptation, as it belongs to the biblical πειράζειν, does not,
however, lie in the word, but is simply rendered possible, and prepared for by this usage,
It has to do mainly with the knowledge to be obtained concerning any one. Cf. Plato,
Ep. vi. 323 A, πεπειραμένος ’Epdorov πλέονα ἢ σύ --ἰο be acquainted with. The
perfect passive is also used in the sense (to have tested, to have tried, strictly passively

Πειράω 494 ΠΠειράξω

understood), to know from experience, to be experienced, synonymously with ἐπίσταμαι. Cf,
Xen. Hier. ii. 6, πεπειραμένος olda; so 1 Sam. xvii. 39, od πεπείραμαι (= ΠΏ), elsewhere
= πειράζειν ; ND N>, I have not tried it). The word does not occur anywhere else in
biblical Greek.

Πειράξω, in Homer and in later Greek, still upon the whole, but seldom = πειράω
to try, to test, to be distinguished from δοκιμάζειν, first of all, in that πειρ. requires great
effort; δοκιμ., on the contrary, = to inquire, to prove, to estimate, to approve, denotes an intel-
lectual act. Comp. δοκεμάξειν τὰ διαφέροντα, Rom. ii. 18. Now it is just in the fact
that πειρᾶν, πειράζειν cannot be understood save as implying effort, that the usage may
be accounted for which employs these words for all attempts that require certain pains
and energy (¢g. σθένεος πειρᾶν, Il. xv. 359, to try his strength, whereas an ἀνὴρ δοκιμασ-
θείς is a man acknowledged as such, as of age), but specially of those attempts which are
directed towards some person or thing, Schol. on Aristoph. Pl. 575, ἃ πειράζξουσι μὲν
τὰς πτέρυγας, ἵπτασθαι δὲ οὐ δύνανται. Πειράζω, in the sense, to search out, to question,
Od. ix. 281, ὡς φάτο πειράζων, ἐμὲ δ᾽ od λάθεν εἰδότα πολλὰ, ἀλλά μιν ἄψοῤῥον προσέφην
δολίοις ἐπέεσσιν, cannot be urged against this, for here it is an attempt directed against
some one. Now this element of hostility is wanting in δοκιμάξειν, which leans so much,
on the other hand, towards the positive side as to pass into the meaning, to approve,
whereas πειράζειν leaves the issue at least uncertain, though it aims at a definitely
negative result, to overthrow the opponent. Cf. Plut. Mor. 230 A, εἰ δοκίμιον ἔχει τινὶ
τρόπῳ, πειράξεται ὁ πολύφιλος, with Isocr. 1, 25, δοκίμαξζε τοὺς φίλους ἐκ τῆς περὶ τὸν
βίον ἀτυχίας ; Jas. i. 12, μακάριος ἀνὴρ ὃς ὑπομένει πειρασμόν, ὅτι δόκιμος γενόμενος
«.7.r., comp. ver. 181 2 Cor. viii. 22, ὃν ἐδοκιμάσαμεν ἐν πολλοῖς πολλάκις σπουδαῖον
ὄντα, cf. Rev. ii. 2, ἐπείρασας τοὺς λέγοντας ἑαυτοὺς ἀποστόλους εἶναι καὶ οὐκ εἰσίν, καὶ
εὗρες αὐτοὺς ψευδεῖς. Thus it is said, δοκιμάξεσθαι, to stand proof, to be found approved,
1 Pet. i. 7; 1 Tim. iii, 10; 1 Thess. ii. 4, καθὼς δεδοκιμάσμεθα ὑπὸ τοῦ θεοῦ πιστευθῆναι
τὸ εὐαγγέλιον. With this comp. Heb. iv. 15, πεπειραμένον κατὰ πάντα καθ᾽ ὁμοιότητα
χωρὶς ἁμαρτίας. As, however, πειράξειν, πειρᾶν, when the hostile aim is absent or comes
less into view, may be used more indifferently than δοκιμάζειν, and in quite a general
sense, as, for instance, the perfect participle passive, 1 Sam. xvii. 39 and elsewhere (see
πειράω), as = to experience, to be exercised, to know, πειράζειν and δοκιμάξειν may stand as
almost perfect synonyms, though a certain difference always remains; comp. 2 Cor. xiii. 5,
ἑαυτοὺς πειράζετε εἰ ἐστὲ ἐν TH πίστει, ἑαυτοὺς δοκιμάζετε" ἢ οὐκ ἐπυγινώσκετε ἑαυτοὺς,
ὅτι Χριστὸς ᾿Ιησοῦς ἐν ὑμῖν ; εἰ μή τι ἀδόκιμοί ἐστε; Ps. xxvi. 2, δοκίμασόν με, κύριε, καὶ
πείρασόν με; Ecclus, xxvii. 5. And as also in δοκιμάζειν an unexpected result may
ensue, both words may stand synonymously even in a bad sense, as in Heb. iii. 9,
Received text, ἐπείρασάν pe oi πατέρες ὑμῶν, ἐδοκίμασάν pe, where, however, the more
correct reading tallies better with the representations combined in these words, ἐπείρασαν
oi πατέρες ὑμῶν ἐν δοκιμασίᾳ. At any rate, however, when a decidedly hostile testing,

— ee τ υὐτ--

Πειράζξζω 495 Πειράξω

or what amounts to temptation, is meant, only πειράζειν can be used, ποὺ δοκιμάζειν.
Hence we see how, if occasion required, πειράζειν may pass from the more general sense,
to attack, to the more definite, to tempt to sin (comp. Jas. i. 2, 12 with vv. 13, 14), and
that at one time mention can be made of Abraham’s temptation (Heb. xi. 17), and at
another it can be said, μηδεὶς πειραζόμενος λεγέτω, ὅτι ἀπὸ θεοῦ πειράζομαι. Consequently
there is ἃ difference between δοκιμάζειν and πειράζειν τινά, as between to prove or try and
to tempt, except that πειράζειν does not always appear with this concrete meaning. In
the N. T., however, it occurs in the sense ¢o try only in John vi. 6.

The LXX. always employ πειράξειν for the Hebrew 753, to try, to put to the test, either
in a good or a bad sense. In the N.T. in a good sense only in Acts xvi. 7 (xxiv. 6);
John vi. 6 ; 2 Cor. xiii. 5; Rev. ii. 2. We find (L) πειράζειν τι, to try anything, to prove;
Acts xvi. 7, ἐπείραζον πορευθῆναι; xxiv. 6, τὸ ἱερὸν ἐπείρασε βεβηλῶσαι. Comp. Deut.
iv. 34, εἰ ἐπείρασεν ὁ θεὸς εἰσελθὼν λαβεῖν ἑαυτῷ ἔθνος ἐκ μέσου ἔθνους ἐν πειρασμῷ καὶ
ἐν σημείοις «.7..; comp. Deut. vii, 19, xxix. 3, under πειρασμός. Without object, Judg,
vi. 39, (110 π. τινά, to put one to the test; Dan. i. 12, 14; 1 Kings x. 1, ἦλθε πειράσαι
αὐτὸν ἐν αἰνίγμασι. In a moral sense, always according to the subject, (a.)=to prove, to
put to the test. So of God, Gen. xxii. 1, ὁ θεὸς ἐπείρασε τὸν "ABp.; Deut. xiii. 4, πει-
pater κύριος 6 θεός cov ὑμᾶς εἰδέναι εἰ ἀγαπᾶτε τὸν θεὸν ὑμῶν ; Tudg. ii. 22, τοῦ πειράσαει
ἐν αὐτοῖς τὸν ᾿Ισραήλ, εἰ φυλάσσονται τὴν ὁδὸν κυρίου ; iii. 1; Ps. xxvi. 2, δοκίμασόν με,
κύριε, καὶ πείρασόν με. With these comp. in the N. T. Heb. xi. 17; John vi. 6.—2 Cor.
xiii. 5; (b.) =to put to the test, either from distrust or with a hostile bad intent, to tempt,
to endeavour to seduce. In the sense of distrust, τὸν θεὸν πειράξειν, Ex. xvii. 2,7; Num.
xiv. 22; Isa. vii. 12; Ps. Ixxviii. 56; Deut. vi. 16, ix. 22, xxxiii. 8; Ps. xev. 8. Comp.
Acts v. 9, xv. 10; 1 Cor. x. 9.—Rev. ii. 2. Then decidedly, in order to get one into one’s
power, and to ruin, Matt. xvi. 1, xix. 3, 22, xviii. 35; Mark viii. 11, x. 2, xii. 15; Luke
xi. 16, xx. 23 (John viii. 6, Received text), of the attempts made to entangle Christ.
Akin to this, we have πειράζειν first of the attacks and sufferings, which render difficult
the faith of believers, and thus threaten their salvation, 1 Cor. x. 13, οὐκ ἐάσει ὑμᾶς
πειρασθῆναι ὑπὲρ ὃ δύνασθε ; Rev. ii. 10, comp. recpacpds,—and specially = to tempt to
sin, Matt. iv. 1, πειρασθῆναι ὑπὸ τοῦ διαβόλου; iv. 3, ὁ πειράζων, of the devil, as also
1 Thess. iii, 5; Mark i. 13; Luke iv. 2; 1 Cor. vii. 5, μὴ πειράξῃ ὑμᾶς ὁ σατανᾶς ;
Rey. iii. 10—Comp. Trench, Synonyms, etc., part 2, p. 110, “ We may say, then, that
while πειράξειν may be used, but exceptionally (4), of God, δοκιμάξειν could not be used
of Satan, seeing that he never proves that he may approve, or tests that he may know
and accept.” With a defined subject, the passive πειρασθῆναι, to be tempted, Gal. vi. 1,
μὴ καὶ σὺ πειρασθῇς; Heb. 11, 18, iv. 15 (xi. 37, Received text); Jas. 1. 13, μηδεὶς
πειραζόμενος NeyéTw ὅτι ἀπὸ θεοῦ πειράζομαι" 6 yap θεὸς ἀπείραστός ἐστιν κακῶν, πειράζει
δὲ αὐτὸς οὐδένα ; ver. 14, ἕκαστος δὲ πειράζξεται ὑπὸ τῆς ἰδίας ἐπιθυμίας ἐξελκόμενος καὶ
δελεαζόμενος. The usage in profane Greek is analogous, only not so comprehensive; see
under πειράω.

Πειρασμός 496 1Πειρασμός

Πειρασμός, ὁ, Attic πείρασις, trial; also of temptation to unchastity, Thue. vi. δ6 ;
the conception of πειρασμός is, however, more comprehensive. In profane Greek, pointed
out only in one place,—Diose. praef. 1, rods ἐπὶ παθῶν πειρασμούς, of medical experi-
ments; while in Aristotle πειραστικός occurs ; ἡ διαλεκτικὴ πειραστικὴ περὶ ὧν ἡ pido-
σοφία γνωριστικὴ, ἡ δὲ σοφιστικὴ φαινομένη, οὖσα δ᾽ ov, Metaph. iii. 2; De sophist.
elench, 2, λόγοι πειραστικοὶ (in distinction from διδασκαλικοί, διαλεκτικοί, and ἐριστικοί)
of ἐκ τῶν δοκούντων τῷ ἀποκρινομένῳ καὶ ἀναγκαίων εἰδέναι τῷ προσποιουμένῳ ἔχειν τὴν
ἐπιστήμην. It occurs more frequently in biblical Greek, and there denotes, (I.) (α.) testing,
proving; Ecclus, xxvii. 5, σκεύη κεραμέως Soxipdfer πῦρ, καὶ πειρασμὸς ἀνθρώπου ἐν
διαλογισμῷ αὐτοῦ; 1 Mace. ii. 62, ᾿Αβραὰμ ἐν πειρασμῷ εὑρέθη πιστός, to be referred
to πειράζειν τινά. On the contrary, (0.) akin to πειρᾶσθαι or πειράζξεσθαι, to endeavour,
to trouble oneself (see πειράω), trouble, pains; with σημεῖον, τέρας, Deut. iv, 34, ἐπείρασεν
ὁ θεὸς εἰσελθὼν λαβεῖν ἑαυτῷ ἔθνος ... ἐν πειρασμῷ καὶ ἐν σημείοις ; vii. 19, τοὺς
πειρασμοὺς τοὺς μεγάλους ods ἴδοσαν οἱ ὀφθαλμοί σου, τὰ σημεῖα καὶ τὰ τέρατα μεγάλα;
xxix. 3 (="D%), perhaps synonymous with the N. T. δυνάμεις, like the German “ Kraft-
proben” (trials of strength). Then (IL) in the hostile sense of πειράζειν τινά, and indeed,
(a.) physically, treating with enmity, attacking, so that one is put to the proof, yet always
concerning his moral state, comp. Matt. xxvi. 41, προσεύχεσθε ἵνα μὴ εἰσέλθητε εἰς πειρασ-
pov’ τὸ μὲν πνεῦμα πρόθυμον, ἡ δὲ σὰρξ ἀσθενής ; Mark xiv. 38; Luke xxii. 28, 40, 46,
viii. 13, ἐν καιρῷ πειρασμοῦ ἀφίστανται, cf. Matt. xiii. 21, γενομένης δὲ θλίψεως ἢ
διωγμοῦ... σκανδαλίζεται. There are attacks of a physical kind (Acts xx. 19, δουλεύων
τῷ κυρίῳ peTa... πειρασμῶν τῶν συμβάντων μοι ἐν ταῖς ἐπιβουλαῖς τῶν ᾿Ιουδαίων),
with a moral tendency, cf. 1 Pet. iv. 12, μὴ ξενίζεσθε τῇ ἐν ὑμῖν πυρώσει πρὸς πειρασ-
μὸν ὑμῖν γινομένῃ; 2 Pet. ii. 9, οἶδεν κύριος εὐσεβεῖς ἐκ πειρασμοῦ ῥύεσθαι, comp.
ver. 8, βασανίζειν (Isocr. i. 12, synonymous with δοκιμάζειν, denoting the investigation of
truth, only that the word passes into the meaning, to torture, then = to torment; therefore
still coincident in its representation with πειράζειν). 1 Cor. x. 13; Jas. i. 2,12; 1 Pet.
i. 6; Rev. iii. 10, comp. Ecclus. vi. 7. — Now, from this the transition is very easy to (0.)
the purely moral import, temptation; see πειράζειν, πειράζεσθαι, (II.) (0). So in 1 Tim.
vi. 9, ἐμπίπτουσιν εἰς πειρασμὸν καὶ παγίδα καὶ ἐπιθυμίας πολλὰς ἀνοήτους καὶ βλα-
βεράς, αἵτινες βυθίζουσιν τοὺς ἀνθρώπους εἰς ὄλεθρον καὶ ἀπώλειαν. But this is the
only passage in which it is so used like πειράξεσθαι in Jas, i. 13, 14. — Heb. iii. 8, ἡ ἡμέρα
τοῦ πειρασμοῦ = NDI, Ex. xvii. 7; Deut. vi. 16, ix. 22; Ps. xcv. 8 (Deut. xxxiii. 8 =
πεῖρα), the word corresponds with the πειράζξεσθαι τὸν θεόν, of distrust directed towards
God. On the contrary, Matt. vi. 13, μὴ εἰσενέγκῃς ἡμᾶς eis τὸν πειρασμόν, ἀλλὰ ῥῦσαι
ἡμᾶς ἀπὸ τοῦ πονηροῦ, both significations are combined in the words attack (through
suffering) and temptation (by incitation and lust). There is at least; no reason for wholly
excluding the latter element, though the first certainly stands in the foreground; see
under πονηρός. LEcclus. ii. 1, xxxvi. 1. — Gal. iv. 14, τὸν πειρασμὸν ὑμῶν (so Lachm,
and the Cod. Sin, instead of μοῦ) τὸν ἐν τῇ σαρκί μου οὐκ ἐξουθενήσατε K.7.»., is to be

el Mele 22s

Πειρασμός : 497 Tlaparinro

classed, not under (I.) (a.), but under (II) (@.), inasmuch as the outward appearance of
the apostle and his sufferings were manifestly in some way a hindrance in his calling and
his purposes, and herein his readers had something to get over and subdue; 1 Pet. i. 6, 7.

᾿Απείραστος, ον, a verbal adjective, often in Josephus; in profane Greek, ἀπεί-
patos, in the significations, untried (πειράζειν τι), e.g. οὐδὲν ἀπείρατον ἦν, nothing was left
untried, Dem. xviii. 249; further, inexperienced (πειράομαι, πεπείραμαι; see πειράω),
ignorant. ᾿Απείραστος occurs in Heliodorus, of a virgin; elsewhere in Josephus also =
inexperienced. On the other hand, in Maxim. Conf. 1 80, “ παντελῶς ὀδύνης ἀπείραστος,
qui tentari non potest ;” cf. Cic., animi valentes morbo tentari non possunt, corpora possunt.
In a facultative sense, also, in Jas. i. 13, ὁ γὰρ θεὸς ἀπείραστός ἐστιν κακῶν, πειράξει δὲ
αὐτὸς οὐδένα, in antithesis with ver. 12, μακάριος ἀνὴρ ὃς ὑπομένει πειρασμόν ; see under
πειράζειν = incapable of being tempted. Cf. Ignat. ad Philipp. 11, πῶς πειράζεις τὸν ἀπεί-
ραστον, ᾿ἐπιλαθόμενος τοῦ νομοθέτου παρακελευομένου" ὅτε οὐκ ἐκπειράσεις κύριον τὸν
θεόν σου; Phot. 6. Mamich. iv. 225, πειράζειν ἐπιχειρήσασι τὸν ἀπείραστον.

Ἔ κπειράξω, to prove or test thoroughly, to find by testing; not in profane Greek,
rare in the Τ ΧΧ, -- Π5) ; Deut. vi 16 =to tempt, πειράζειν, (IL) (Ὁ) So always in the
N. T., Matt. iv. 7, κύριον ; Luke iv. 12. — 1 Cor. x. 9, τὸν Χριστόν. Comp. Luke x. 25.

Πίπτω, πεσοῦμαι, ἔπεσον (ἔπεσα), πέπτωκα, to fall, to fall headlong, Matt. vii. 27,
etc.; to prostrate oneself, Matt. ii 11, etc.; to fall down, to fall to pieces, Acts xv. 16,
σκήνη Δαβὶδ ἡ wertwxvia; Heb. iii. 17. Frequently = to come to ruin, to fall to destruc-
tion; cf. Soph. Zrach. 84, ἢ σεσώσμεθα ἢ πίπτομεν ; Dem. 510. 15, ἐὰν Θηβαῖοι σωθῶσι
καὶ μὴ πέσωσι. So Rev. xvii. 10, of πέντε ἔπεσαν, ὁ εἷς ἐστίν ; xviii. 2, ἔπεσεν, ἔπεσεν
Βαβυλὼν ἡ μεγάλη; Luke xvi. 17, τοῦ νόμου μίαν κεραίαν πεσεῖν (cf. Matt. ν. 18, παρέρ-
χεσθαι); Ruth iii. 18. In a soteriological sense, Rom. xi. 11, μὴ ἔπταισαν ἵνα πέσωσιν,
ef. ver. 22, ἐπὶ μὲν τοὺς πεσόντας ἀποτομία, ἐπὶ δὲ σὲ χρηστότης θεοῦ, ἐὰν ἐπιμείνῃς
τῇ χρηστότητι; 1 Cor. x. 12, ὁ δοκῶν ἑστάναι βλεπέτω μὴ πέσῃ, cf. ver. 8, ἔπεσαν ἐν
pla ἡμέρᾳ κιτιλ.; Rom. xiv. 4, κυρίῳ στήκει ἢ πίπτει. See Ps. cxli. 10; Prov. xi. 28,
xxiv. 16, 17; Eccles. iv. 10; Ecclus. i. 30, ii. 7, πτῶσις ; Luke ii. 34, Heb. 5m, In an
ethical sense, as= to fail or err, it stands alone without addition very rarely, as in Plat.
Phaed. 100 E, τούτου ἐχόμενος ἡγοῦμαι οὐκ ἂν πότε πεσεῖν. Usually with some more
specific limitation, eg. εἰς κακότητα ; Heb. iv. 11, ἐν τῷ αὐτῷ ὑποδείγματι τῆς ἀπειθείας.
The πόθεν may be regarded as such a limitation in Rev. ii. 5; ef. with ver. 4, μνημόνευε
οὖν πόθεν πέπτωκας καὶ μετανόησον. p3, also, does not occur in an ethical sense, not
even in Ps, xxxvii. 24, comp. Prov. xxiv. 16; Ps. xx. 9. See Hupfeld in loc.

Ilaparimra, to fall beside, to fall down. Esth. vi. 10, μὴ παραπεσάτω σου λόγος ;
see Ruth iii. 18, Luke xvi. 18, under πίπτω. It sometimes occurs in an ethical sense =
to fall by the side of, to miss the mark, especially in Polyb., e.g. with ἀγνοεῖν, xviii. 19. 6,
τοῖς δ᾽ ὅλοις πράγμασιν ἀγνοεῖν ἔφη καὶ παραπίπτειν αὐτόν, where, therefore, at the same

3h

ΤΠΙαραπίπτω 498 Παράπτωμα

time excuse is implied. The genitive is added to complete the sense, xii. 7. 2, τῆς
ἀληθείας ; viii. 13. 8, τοῦ καθήκοντος, cf. iii. 54. 5, τῆς ὁδοῦ, to hurry past on the way
and miss it. Of. Polyb. xvi. 20. 5, wept τῆς τῶν τόπων ἀγνοίας... διὰ τὸ μεγάλην εἶναι
τὴν παράπτωσιν, οὐκ ὥκνησα γράψαι; xv. 23. 5, εἰς τοιαύτην ἄγνοιαν ἢ Kai παράπτωσιν
τοῦ καθήκοντος ἧκεν. In biblical Greek, on the contrary, the word denotes the heinous-
ness of sin, together with its guilt; for it is = pwe, Ezek. xxii. 4, ἐν τοῖς αἵμασιν αὐτῶν
ols ἐξέχεας παραπέπτωκας καὶ ἐν τοῖς ἐνθυμήμασίν cov ols ἐποίεις ἐμιαίνουι But it is
especially =$yn, which denotes conscious (hidden) deceitful and faithless action. This
word is rendered by rapa. in Ezek. xiv. 13, xv. 8, xviii. 24, xx. 27; in 2 Chron.
xxvi. 18, xxix. 6, 19 = ἀποστῆναι; 1 Chron. v. 25 -- ἀθετεῖν ; x. 13, ἀνομεῖν τῷ θεῷ.
See 2 Chron. xii. 2; Deut. xxxii. 51; Num. v. 27; Lev. v. 21; Josh. vii. 1, xxii. 20.—
Ezek. xiv. 13, γῆ ἡ ἐὰν ἁμάρτῃ μοι τοῦ παραπεσεῖν παράπτωμα; xv. 8, ἀνθ᾽ ὧν παρέ-
πεσὸν παραπτώματι; xviii. 24, ἐν τῷ παραπτώματι αὐτοῦ ᾧ παρέπεσεν, καὶ ἐν ταῖς
ἁμαρτίαις αὐτοῦ αἷς ἥμαρτεν, ἐν αὐταῖς ἀποθανεῖται; xx. 27, ἕως τούτου παρώργισάν
pe οἱ πατέρες ὑμῶν ἐν τοῖς παραπτώμασιν αὐτῶν ἐν οἷς παρέπεσον εἰς ἐμέ; cf. παραπ.
εἰς in Polyb., of hostile assault. It thus denotes the blameworthy and wilful carelessness
of him who falls into sin, and, more rarely, inadvertency or thoughtlessness. The word
must be referred to wlatew, to throw oneself headlong, rather than to πέπτειν, as = to fall.
See πίπτω in the Lexicons. Thus Heb. vi. 6, ἀδύνατον γὰρ τοὺς ἅπαξ φωτισθέντας
... καὶ παραπεσόντας, πάλιν ἀνακαινίξειν εἰς μετάνοιαν K.7.d.— In the Book of Wisdom
it occurs in the laxer sense of profane usage, vi. 10, ἵνα μάθητε σοφίαν καὶ μὴ παραπέσητε;
xii. 2, τοὺς παραπίπτοντας κατ᾽ ὀλίγον ἐλέγχεις.

Παράππτωμα, τό, only in later Greek, and but seldom there. — (1.) = Fault,
mistake, ¢g. of a writer (Longin. de swbl. xxxvi. 2); in an ethical sense, in Polyb. ix. 10. 6,
= offence, neglect, error. More frequently in the LXX. and N. T., and here not in this
lax sense. Comp. Wisd. iii, 13, μακαρία στεῖρα ἡ ἀμίαντος, ἥτις οὐκ ἔγνω κοίτην ἐν
παραπτώματι; x. 1, of Adam’s sin, ἡ σοφία... ἐξείλατο αὐτὸν ἐκ παραπτώματος ἰδίου.
— Ezek. xiv. 13, xv. 8, xviii, 24 -- "Ὁ (see above). Again = Dy, perverseness, Ezek.
iii. 20, ἐν τῷ ἀποστρέφειν δίκαιον ἀπὸ τῆς δικαιοσύνης αὐτοῦ καὶ ποιήσῃ παράπτωμα;
xviii. 26. — = Dw, Ezek. xiv. 11, ἵνα μὴ μιαίνωνται ἔτι ἐν πᾶσιν τοῖς παραπτώμασιν αὐτῶν;
xviii, 22; Job xxxvi. 9, ἀναγγελεῖ αὐτοῖς τὰ παρᾳπτ. αὐτῶν ὅτι ἰσχύουσιν. --- = TAIN,
injury; Dan. vi. 22, ἐνώπιον δὲ σοῦ παράπτωμα οὐκ ἐποίησα. Hence occasionally in
a weaker sense, viz. = ΠΥ, neglect or error, Ps, xix. 18, and = "Nn, Dan. vi. 5. Ex-
cepting, perhaps, in Ps, xix. 13, it everywhere denotes sin as involving guilt, and as thus
apprehended, or might be, by the sinner himself. Παράπτωμα does not in Scripture, as
in profane Greek, imply palliation or excuse (see παραπίπτειν with ἀγνοεῖν) ; it denotes
sin as ἃ missing and violation of right; see Wisd. iii. 13. It may therefore be regarded
as synonymous with παράβασις, which designates sin as the transgression of a known rule
of life, and as involving guilt; comp. Rom. v. 14, ἐπὶ τοὺς μὴ ἁμαρτήσαντας ἐπὶ τῷ ὁμοιώ-

το

Παράπτωμα 499 Τληρόω

pate τῆς παραβάσεως ᾿Αδάμ, with ver. 15, οὐχ ὡς τὸ παράπτωμα, οὕτως καὶ τὸ χάρισμα,
and ver. 19, διὰ τῆς παρακοῆς τοῦ ἑνὸς ad. In accordance with this is the use of παράπτ.
when mention is made either of imputation or forgiveness, Matt. vi. 14, 15, ἀφιέναι τὰ
παραπτ.; Mark xi. 25; Rom. iv. 25, παρεδόθη διὰ τὰ παραπτ. ἡμῶν; v. 16, τὸ χάρισμα
ἐκ πολλῶν παραπτωμάτων εἰς δικαίωμα; ver. 20, νόμος παρεισῆλθεν ἵνα πλεονάσῃ τὸ
παράπτ. ; see Gal. iii. 19; 2 Cor. v. 19, μὴ λογιζόμενος αὐτοῖς τὰ παραπτ. αὐτῶν ; Col.
ii. 18, χαρισάμενος ἡμῖν πάντα τὰ παραπτ.; Eph. i. 7, ἡ ἄφεσις τῶν παραπτ. Of. also
νεκροὶ τοῖς παραπτ. καὶ ταῖς ἁμ., Eph, ii, 1, 5; Col. ii 18, Still the word is not quite
so strong as παράβασις, which is used only once (Heb. ix. 15) in connection with salva-
tion, and elsewhere only where imputation and punishment are spoken of (see Heb. ii. 2);
whereas παράπτ. in St. Paul’s writings (where alone it occurs, save in Matt. vi 14, 15;
Mark xi. 25; Jas. v. 16) is often used where pardon is spoken of. See, for instance,
Gal. vi. 1, ἐὰν καὶ προλημφθῇ ἄνθρωπος ἔν tive παραπτώματι, where, though a sin in-
volving guilt is clearly meant, a missing of the mark, rather than a transgression of the
law, is the form of sin referred to. We must accordingly affirm that παράβασις denotes
sin objectively viewed, as a violation of a known rule of life, but that in παράπτ. reference
is specially made to the subjective passivity and suffering of him who misses or falls short
of the enjoined command; and the word has come to be used both of great and serious
guilt (LXX.; in Philo, to designate total relapse, see Delitzsch, Hebrderbr. Ὁ. 219), and
generally of all sin, even though unknown and unintentional (Ps. xix. 13; Gal. vi. 1), so
far as this is simply a missing of the right, or involves but little guilt, therefore a mzssing
or failure including the activity and passivity of the acting subject, and hence in Rom. v.
in antithesis with δικαίωμα. Comp. παράπτωμα = defeat. Like its verb, παράπτωμα is
used synonymously with ἁμαρτία as the generic word, see Rom. v. 20, ἵνα πλεονάσῃ τὸ
παράπτωμα" οὗ δὲ ἐπλεόνασεν ἡ dp., and is thus a missing of the mark, and includes both
ἁμαρτία and παράβασις. ---- Τῦ occurs also in Rom. v. 15, 17, 18.— (IL) Defeat, discom-
fiture, Diod. xix. 100; Rom. xi. 11, τῷ αὐτῶν παραπτώματι ἡ σωτηρία τοῖς ἔθνεσιν ;
ver. 12, cf. πίπτειν, ver. 11.

Πλήρης, ες (πλέος), (L) relatively, full, filled, Mark viii. 19; John i. 14, and
elsewhere. — (II.) Absolutely, complete, whole, 2 John 8.

Πληρόω, to make full; relatively, to fill; absolutely, to fulfil or complete. Pri-
marily, with reference to space, and then of other relations. —(I.) Relatively, to make
anything full, to fill, either τέ τινος, or so that the subject forms the contents of the
object ; (a.) τέ τινος, local, Matt. xiii. 48; John xii. 8. Figuratively, Acts ii. 28, εὐφρο-
σύνης ; Rom. xv. 13, χαρᾶς, as in 2 Tim.i.4; Acts xiii. 52, χαρᾶς καὶ πνεύματος ἁγίου ;
Rom. xv. 14, γνώσεως ; Luke ii. 40, σοφίας ; Acts v. 28, πεπληρώκατε τὴν “Ιερουσαλὴμ
τῆς διδαχῆς ὑμῶν. Rarely, but sometimes in profane Greek, with the dative (¢g. Eur.
Here. fur. 372; Plut. de plac. phil. i. '7, συμπεπληρωμένον πᾶσι τοῖς ἀγαθοῖς), as in Rom.
i. 29, ἀδικίᾳ; 2 Cor. vii. 4, παρακλήσει. In place of this ἐν is used, Eph. v. 18, πλῳ-

ITAnpow 500 Πληρόω

ροῦσθε ἐν πνεύματι, as against μὴ μεθύσκεσθε οἴνῳ ; Col. ii. 10, ἐστὲ ἐν αὐτῷ πεπληρωμένοι,
where the rendering, to be filled by Christ, most simply and in a most unforced manner
suits the connection, and carries it on, cf. Eph. i 23; whereas an absolute πληροῦσθαι,
πεπληρωμένος, in an ethical sense, as = τέλειος, after the analogy of Phil. iv. 18, is unten-
able. See Huther on Col. iv. 12, where we must either join πεπληρωμένοι with ἐν παντὶ
θελήματι, or, according to the best MSS., read πεπληροφορημένοι. There is no reason for
taking the verb independently (as Harless does, through dislike of the combination πλη-
ροῦσθαι ἐν), and preferring the rendering, to be satisfied, to have enough, which in all these
passages would hardly be in keeping with the context. Analogous to this is πληροῦσθαι
eis πᾶν TO πλήρωμα τοῦ θεοῦ, Eph. iii. 19, instead of the simple accusative, Phil. i. 11,
καρπὸν δικαιοσύνης (καρπῶν, Rec. text); Col. i. 9, τὴν ἐπίγνωσιν τοῦ θελήματος αὐτοῦ.
This construction also is unknown in profane Greek (cf. the intransitive ὁ θεὸς... πεπ-
ληρώκει μακαριότητα, Plut. de placit. phil. i. 7); still it must be retained, because an
absolute πληροῦσθαι in any appropriate sense is untenable, or indeed inadmissible. (0.) The
subject forms the contents of the object, Acts ii. 2, ἦχος ἐπλήρωσεν ὅλον τὸν οἶκον ; John
xvi. 6, ἡ λύπη πεπλήρωκεν ὑμῶν τὴν καρδίαν; Acts v. 3, ἐπλήρωσεν 6 σατανᾶς τὴν
καρδίαν σου, ψεύσασθαί σε κιτιλ.; Eph. iv. 10, τὸ πλήρωμα τοῦ τὰ πάντα ἐν πᾶσιν πλη-
poupévov. For the middle in this last passage, comp. Xen. Hell. vi. 2. 14, τὰς ναῦς ἐπλη-
ροῦτο καὶ τοὺς τριηράρχους jvdyKate; vi. 2. 35, αὐτὸς πληρωσάμενος τὴν ναῦν ἐξέπλει.
So also in Dem., Plut., Polyb.
(1) Absolutely, to complete or fulfil, eg. Luke iii. 5, φάρωγξ πληρωθήσεται; Matt.
xxiii. 32, πληρώσατε τὸ μέτρον τῶν πατέρων ὑμῶν, cf. Dan. viii. 23; 2 Mace. vi. 14;
1 Thess. 11. 16, εἰς τὸ ἀναπληρῶσαι αὑτῶν τὰς ἁμαρτίας. So in profane Greek with
many applications, eg. to complete a number, to fulfil a definite time, a wish, a promise ;
πληρωθῆναι, to be fully satisfied or supplied, cf. Phil. iv. 18. Still more variously in
N. T. Greek as synon. with τελεῖν, τελειοῦν = to finish, to conclude; ¢g. τὰ ῥήματα, Luke
vii. 1, cf. Matt. vii, 28; 1 Kings i 14; ἔργον, Acts xiv. 26; Rev. iii. 2, see Acts xix.
21, xii. 25 ; ἔξοδον, Luke ix. 31, οὗ δρόμον, Acts xiii. 25; completely to establish, eg.
ὑπακοή, 2 Cor. x. 6; χαρά, John iii. 29, xv. 11, xvi. 24, xvii. 13; 1 John i. 4; 2 John
12. In particular of prophecies, ἵνα πληρωθῇ τὸ ῥηθέν, Matt. i. 22, ii. 15, 17, 23,
iv. 14, viii. 17, xiii. 35, xxi. 4, xxvii. 9; ἡ γραφὴ, ai γραφαί, Matt. xxvi. 54, 56 ; Mark
xiv. 49, xv. 28; Luke iv. 21; John xiii. 18, xvii. 12, xix. 24, 36; Actsi. 16; Jas. ii.
23; ὁ λόγος, John xii, 38, xv. 25, xviii. 9, 32, ef. Acts xiii. 27. In connection there-
with, Luke xxiv. 44, δεῖ πληρωθῆναι πάντα; Acts iii, 18, θεὸς... ἐπλήρωσεν οὕτως ;
Luke xxii. 16, ἕως ὅτου πληρωθῇ ἐν τῇ βασιλείᾳ τ. θ. = to realize (cf. Luke xxii. 16,
under βασιλεία). Also τὸ evdayyér., Rom. xv. 19, and Col. i. 25, τὸν λόγον τ. 0.2 Cf.
ἀναπληροῦν, Matt. xiii. 14. This is akin to the profane πληροῦν τὴν ἐπαγγελίαν, Arr.
Epict. iii. 23; τὰς ὑποσχέσεις, Herodian, ii. 7. 9. Πληροῦν καιρόν, moreover, is not, as
some say, peculiar to Hellenistic or biblical Greek, but occurs sometimes (though, perhaps,
more rarely) in profane Greek, eg. Plat. Legg. ix. 866 A, ἐὰν δὲ. ,. τοὺς χρόνους μὴ

a ἐο ,., τυ δὼ

παν CS

SS ΟΡ,

Πλχηρόω 501 πλήρωμα

ἐθέλῃ πληροῦν ἀποξενούμενος τοὺς εἰρημένους, si tempora non vult complere peregrinationis
praescripta =to complete, of the termination of a certain period, whether retrospectively
or prospectively. So in the O. T.=N20, Kal and Piel; Gen. xxix. 21; Jer. xxv. 12;
Ecclus. xxvi. 2; Gen. xxv. 24; Lev. xii. 4, xxv. 30, cf. ver. 29=non. See Acts vii. 23,
30, ix. 23, xxiv. 27; John vii. 8. Especially of the times of the economy of grace,
Mark i. 15, πεπλήρωται ὁ καιρός, cf. Gen. xxix. 21, of a term of years now expired, and
a definite period having now arrived. — Luke xxi. 24, ἄχρι οὗ πληρωθῶσιν καιροὶ ἐθνῶν.
— We also meet with the expression πληροῦν τὸν νόμον, to fulfil or accomplish the law,
ef. Herod. i. 199, ἐκπλῆσαι τὸν νόμον. So in Rom. xiii. 8; Gal. v.14. See Matt. v. 17,
iii. 15, πληρῶσαι πᾶσαν δικαιοσύνην ; Rom. viii. 4, ἵνα τὸ δικαίωμα τοῦ νόμου πληρωθῇ
ἐν ἡμῖν; 2 Thess. i. 11, πλ. πᾶσαν εὐδοκίαν ἀγαθωσύνης.

Πλήρωκμα, τό, always in a passive sense, but variously, according as it is referred
to the relative or the absolute πληροῦν. --- (L.) Relatively, (a.) that of which anything is
full, or with which it is filled, the filling or fulness, eg. the manning of a ship, the
inhabitants of a town, eg. Aristid. 11, 282, παῖδας δὲ καὶ γυναῖκας καὶ πάντα τὰ τῆς
πόλεως πληρώματα. 80 τὸ πλήρωμα τῆς γῆς, 1 Cor. x. 26; Ps. xxiv. 1; Jer. viii. 16;
Ezek. xii. 19, xix. 7, xxx. 12; τῆς οἰκουμένης, Ps. 1. 12, Ixxxvili. 12; τῆς θαλασσης,
Ps, xevi. 11, xevii. 7; 1 Chron. xvi. 32; Eccles. iv. 6, πλήρωμα Spaxos, a handful.
So also John i. 16, ἐκ τοῦ πληρώματος αὐτοῦ ἡμεῖς πάντες ἐλάβομεν, cf. ver. 15, πλήρης
χάριτος καὶ ἀληθείας ; Mark viii. 20, πόσων σπυρίδων πληρώματα κλασμάτων ; Vi. 43.
Also (7.) -- ἐμαῦ wherewith anything is filled or completed, complementum, eg. Plat. Rep.
ii. 371 E, πλήρωμα δὴ πόλεώς εἰσιν καὶ μισθωτοί, perhaps =to a real city belong also
merchants. So Matt. ix. 16, Mark ii. 21, of the patch put upon a rent in a garment,
ef. ἀναπληροῦν τὸ ὑστέρημα, 1 Cor. xvi. 17; Phil. ii, 30; ἀνταναπληροῦν, Col. 1. 24.—
(IL) Absolutely, that which is made full, which is complete, c.g. totality or completeness,
Rom. xi. 12, τὸ ἥττημα αὐτῶν... τὸ πλήρωμα αὐτῶν ; ver. 25, τὸ πλήρωμα τῶν ἐθνῶν ;
xv. 29, wr. εὐλογίας Χριστοῦ ; Col. ii. 9, πᾶν τὸ πλήρωμα τῆς θεότητος, the fulness or
suwm-total of all that God is, see θεότης. So, perhaps, i. 19, ἐν αὐτῷ εὐδόκησεν πᾶν τὸ
πλήρωμα κατοικῆσαι, though Hofmann refers the πᾶν τὸ πλήρωμα to τὰ πάντα, ver. 16,
“the totality of all that exists,’ comparing Eph. i. 10. As in any case a genitive has to
be supplied, it does not tell against this that πλήρωμα does not occur in this sense,
Eph. iii. 19, ἵνα πληρωθῆτε cis πᾶν τὸ πλήρωμα τοῦ θεοῦ, see 2 Cor. vi. 16.— Of the
close of a certain time (see πληρόω), Gal. iv. 4, ἦλθε τὸ πλήρωμα τοῦ χρόνου ; Eph. i.
10, τῶν καιρῶν. Of the realization or fulfilling of the law, Rom. xiii. 10, πλήρωμα οὖν
νόμου ἡ ἀγάπη. --- Τὸ πλήρωμα τοῦ Χριστοῦ, the fulness of Christ, τοῦ τὰ πάντα ἐν
πᾶσιν πληρουμένου, Eph. i. 23, is a name given to the church, because the church
embodies and shows forth all that Christ, ὁ τὰ πάντα ἐν πᾶσιν πληρούμενος, is, the
contents of His nature giving the standard, iv. 13, that is aimed at in the οἰκοδομὴ τοῦ
σώματος τοῦ Χριστοῦ in ver. 12. The explanation espoused by Calvin, Hofmann,

Πλήρωμα 502 Πλησίον

Kolbe, the church completes Christ, or without her Christ is empty and destitute of that
which makes Him Christ (Hofmann),—7A7jpwya, in the sense of (I.) (@.), affords, indeed,
an ingenious thought, but not so true.

Πληροφορέω, for the most part only in biblical and patristic Greek = πληροῦν,
see Luke i. 1, περὶ τῶν πεπληροφορημένων ἐν ὑμῖν πραγμάτων ; 2 Tim. iv. 5, τὴν
διακονίαν cov πληροφόρησον ; iv. 17, wa δι ἐμοῦ τὸ κήρυγμα πληροφορηθῇ ; see
πληρόω, (11... Thus = πληροῦν, Eccles. viii. 6, ἐπληροφορήθη ἡ καρδία τοῦ ποιῆσαι,
τήν» ΕἾ προ, for which, in Esth. vii. 5, τολμᾶν is used. Thus, too, we may best explain
Rom. iv. 21, πληροφορηθεὶς ὅτι ὃ ἐπήγγελται δυνατός ἐστιν x.7.d., corresponding with
the preceding ἐνεδυναμώθη τῇ πίστει, like the German, wovon voll sein ; Test. XII. patr.
667, ἐπληροφορήθην τῆς ἀναιρέσεως αὐτοῦ, I was quite possessed with the idea of killing
him. In Rom. iv. 21 it means to be fully persuaded, and in this sense it often occurs in
patristic Greek; Rom. xiv. 5, ἕκαστος ἐν τῷ ἰδίῳ vol πληροφορείσθω. So also Hesych,
explains it, ἐπιστώθη: ἐπείσθη, ἐπληροφορήθη ; Ignat. ad Magn. 8, eis τὸ πληροφορηθῆναι
τοὺς ἀπειθοῦντας, ὅτι εἷς θεός ἐστιν; ibid. 11, πεπληροφορῆσθαι ἐν τῇ γεννήσει καὶ τῷ
πάθει καὶ τῇ ἀναστάσει τῇ γενομένῃ ἐν καιρῷ τῆς ἡγεμονίας Ποντίου Πιλάτου ; id. ad
Smyrn. 1, πεπληροφορημένους εἰς τὸν Κύριον ἡμῶν, ἀληθῶς ὄντα x.7.d.; here, perhaps, it
signifies in full or perfect faith, as is indisputable in the text of the longer recension
of the Ignatian Epistles. We also find the passive with the signification, to be fully
persuaded, to be fixed and firm, in Col. iv. 12, ἵνα στῆτε τέλειοι καὶ πεπληροφορημένοι ἐν
παντὶ θελήματι τοῦ θεοῦ; see Huther in loc. We find it afterwards used in the sense
to convince or satisfy, in Phot. bibl. xli. 29, πολλοῖς ὅρκοις καὶ λόγοις πληροφορήσαντες
MeydBvfov.—tThe earliest trace we can find of the word is in the text already cited in
Eccles. viii. 6, and hence some have inferred that it was of Alexandrine origin.

Πληροφορία, ἡ, only with the meaning perfect certitude, full conviction, in N. T.
and patristic Greek alone; Ignat. ad Magn. 11, ταῦτα ὁ γνοῦς ἐν πληροφορίᾳ καὶ πιστεύσας;
Hesych., κατοιόμενος: ὁ μετὰ πληροφορίας πιστεύων. In the N. T., πλ. πίστεως, Heb.
x. 22; τῆς ἐλπίδος, vi. 11, cf. iii. 6; Col. ii 2, πᾶν τὸ πλοῦτος τῆς πληροφορίας τῆς
συνέσεως ; Luther, all riches of full understanding; 1 Thess. i. 5, τὸ εὐαγγέλιον ἡμῶν
ἐγενήθη... ἐν πληροφορίᾳ πολλῇ.---Τὰ John Damase. conjoined with ἐντελὴς γνῶσις.
Hesych., πληροφορία: βεβαιότης, as Theophylact on 1 Thess. i. 5 explains, who, on Heb,
x. 22, says, πίστις ἡ ἀπηρτισμένη καὶ τελειοτάτη.

Πλησίον, adverbial neuter of πλησίος, a, ov (from πέλας), near, near to, John iv. 5 ;
ὁ πλησίος, the neighbour, often in Homer, less frequently in the Attic writers, who use
the adverbial πλησίον as a substantive, ὁ πλησίον, neighbour, i.e. fellow-man. LXX.
=i, Ex. ii. 13, xx. 17, xxi. 14, Deut. v. 18, Lev. xix. 13, whereby are meant fellow-
countrymen, fellow-tribesmen, general connection or affinity, cf. 1 Sam. xv. 28, xxviii. 17,
where David is called Saul’s neighbour, Cf. also wis — yi, the one, the other, Gen. xi. 3,

i

— =) =>

Πλησίον 503 Πνεῦμα

Judg. vi. 29, and elsewhere. Further = "py, Lev. v. 21, xix. 15 (fellowship, companion-
ship). =, Gen. xxvi. 31; Lev. xxv. 14; Joel ii. 8. This O. T. limitation of the ex-
pression to national fellowship (cf. Matt. v. 43) already deepens the profane view,
according to which 6 πλησίον meant quivis alius, even one’s enemy were he living near,
as Dem. Conon. 15 designates an opponent as ὁ πλησίον (cf. Acts vii. 27; Jas. iv. 12).
Plat. Rep. ii. 373 D, ἡ τῶν πλησίον χώρα = neighbour; Theact. 174 B, ὁ πλησίον καὶ ὁ
γείτων. It denotes primarily a merely outward nearness, proximity = fellow-creature ;
Polyb. de Virtut. p. 1369, πικρὸς yap γεγονὼς καὶ ἀπαραίτητος ἐπιτιμητὴς τῶν πέλας,
εἰκότως ἂν καὶ ὑπὸ τῶν πλησίον αὐτὸς ἀποραιτήτου τυγχάνοι κατηγορίας. Connected
with this O. T. deepening and intensifying of the meaning is its widening in the N. Τὶ,
where they also are included in the bond of brotherhood who are not within the ties of
kindred or nation, Luke x. 29 sqq. As the man, whoever he be, with whom I have to
do is my neighbour, I must hold fast and cherish that bond of fellowship which brings
him so near to me that I cannot separate myself from him; ἀγαπήσεις τὸν πλησίον cov
ὡς σεαυτόν, Lev. xix. 18; Matt. v. 43, xix. 19, xxii. 39; Mark xii. 31, 33; Luke
x. 27; Rom. xiii. 9; Jas, ii. 8, cf. Heb. viii, 11; Eph. iv. 25; Rom. xiii. 10, xv. 2.
“While in the word neighbour there lies the intimation of a position implying blood-
relationship, ὁ πέλας simply denotes one who is locally external to me, or removed from
me, even though he be my enemy, Dem. Conon. 15.” Accordingly, already Gataker, Opp.
Crit. p. 526, and after him Brunck‘on Soph. Ant. 479, od γὰρ ἐκ πέλει φρονεῖν μέγ᾽
ὅστις δοῦλός ἐστι τῶν πέλας, indicate the merely seemingly Christian force of the
expression, the latter in the words, “ Jnsubide vertit Johnsonus, qui servus est proximi,
Οἱ πέλας sunt quivis alii, ὁ πέλας alius quivis.” Niigelsbach, nachhomer. Theol. 239
(v. 2. 29). “ Through the Christian view of universal love many expressions of citizen
life receive a religious import, which they could never have had apart from Christianity,
Thie nahiston (superlative of nah) are in Old High German neighbour citizens. In this
sense the word belongs to the Old High German apart from Christianity. But when, on
the contrary, the Old High German der nahisto, the nearest, or neighbour, is equivalent to
man, fellow-man generally, this could have been brought about only by a faith which
regards all men as brothers and neighbours. It is only by the Christian view, as Christ
declared it in the parable of the Good Samaritan, that the O. T. expression really received
its world-embracing significance,” R. von Raumer, Die Hinwirkung des Christenthums auf
die althochd. Sprache, p. 401.

Πνέω, to blow, to breathe, Matt. vii. 25, 27; Luke xii. 55; John iii. 8, vi 18;
Acts xxvii. 40; Rev. vii. 1.

Πνεῦμα, τό, the wind, John iii. 8; Heb. i. 7; the breath breathed forth, 2 Thess.
ii. 8, ὃν ὁ κύριος ἀναλώσει TH πνεύματι τοῦ στόματος αὐτοῦ. Breathing as the sign and
condition of life ; breath, 6... τὸ πνεῦμα ἔχειν διά τινα, Polyb. xxxi. 18, 4 = to owe one's life

Πνεῦμα δ04 Πνεῦμὰ

to any one ; τὸ πν. ἀφιέναι, Eur. Hee. 151; Aesch. Pers, 507, τάχιστα πνεῦμ᾽ ἀπέῤῥηξεν
βίου, of violent death. Then=the element of life, life, Aristot. de Mund. 4, οὐδὲν yap
ἐστιν ἄνεμος πλὴν ἀὴρ πολὺς ῥέων καὶ ἄθροος" ὅστις ἅμα Kal πνεῦμα λέγεται. λέγεται
δὲ ἑτέρως πνεῦμα ἣ τε ἐν φυτοῖς καὶ ζῴοις καὶ διὰ πάντων διήκουσα ἔμψυχός τε καὶ
γόνιμος οὐσία; cf. Eurip. Suppl. 533, ἀπῆλθε πνεῦμα μὲν πρὸς αἰθέρα, τὸ σῶμα δ᾽ ἐς
γῆν. Thus, in a physiological sense, we often find it in profane Greek, especially in
the poets and in later Greek; in a psychological sense, as the element of human existence
and personal life, never.

To this the Scripture use of the word attaches itself. (I) (a.) Most akin are such
expressions as Luke viii. 55, ἐπέστρεψε τὸ πνεῦμα αὐτῆς; Jas, ii. 26, τὸ σῶμα χωρὶς
πνεύματος νεκρόν ἐστιν; Ezek. xxxvii. 8, of the dead, 092 ™ δὲ, Hab. ii. 19, of idols,
ἩΣΎΡΞ PS m3, of. Rev. xiii. 15, ἐδόθη αὐτῷ δοῦναι πνεῦμα τῇ εἰκόνι τοῦ θηρίου ἵνα καὶ
λαλήσῃ ἡ εἰκών; xi. 11, wv. ζωῆς ἐκ τοῦ θεοῦ εἰσῆλθεν ἐν αὐτοῖς. But this affinity
does not extend far. In Scripture, πνεῦμα denotes the distinctive, self-conscious, inner
life of man; 1 Cor. ii. 11, τίς yap oidev τὰ τοῦ ἀνθρώπου εἰ μὴ TO πνεῦμα τοῦ ἀνθρώπου
τὸ ἐν αὐτῷ; 1 Cor. v. 3, ἀπὼν TO σώματι, παρὼν δὲ τῷ πνεύματι, ἤδη κέκρικα ὡς παρών;
Col. ἢ. 5; Matt. v. 3, πτωχοὶ τῷ πν.; Luke i. 17, ἐν πνεύματι καὶ δυνάμει ᾿Ηλίον;
i 80, ἐκραταιοῦτο τῷ πν.; ii. 40; 1 Cor. ν, 5, εἰς ὄλεθρον σαρκός, ἵνα τὸ πνεῦμα σωθῇ.
To it the utterances of the will are referred, Acts xix. 21, ἔθετο ὁ Παῦλος ἐν τῷ πν. ;
cf. Matt. xxvi. 41, τὸ μὲν πνεῦμα πρόθυμον. Upon it all the affections of personal life
operate, Acts xvii. 16, παρωξύνετο τὸ πνεῦμα αὐτοῦ ἐν αὐτῷ ; John xi. 33, ἐνεβριμήσατο
τῷ πνεύματι; xiii. 21, ἐταράχθη τῷ πν., and it often appears as parallel with soul or
heart, cf. 1 Cor. v. 3 with 1 Thess. ii. 17; Acts xix. 21 with xxiii. 11; John xiii, 21
with xii. 27, νῦν ἡ ψυχή μου τετάρακται; Matt, xxvi. 38; John xiv. 1, 27, μὴ ταρασ-
σέσθω ὑμῶν ἡ καρδία; Luke i. 47, μεγαλύνει ἡ ψυχή μου τὸν κύριον καὶ ἠγαλλίασεν τὸ
πνεῦμά μου ἐπὶ κιτιλ.; Col. ii. 5; 1 Cor. xvi. 18, ἀνέπαυσεν γὰρ τὸ ἐμὸν πνεῦμα καὶ τὸ
ὑμῶν, cf. Ps. xxiii, 8, 33iv ‘vB. Further, cf. Gen. xlv. 27; Josh. ii. 11; 1 Kings
ii, 11; Jer. li. 11; Ps. lxxvi. 13; Ex. vi. 9; Ps, li 19, xxxiv. 19; Isa. lxvi. 2, xxv. 4;
Prov. xvi. 32, xxv. 28; Matt. xxvi. 38; Mark xiv. 34; John xii. 27; 3 John 2; Matt.
xi. 29; Acts xiv. 22,xv. 24. (Vid. Roos, Fundamenta Psychol. scr. ii. 21-32 ; Auberlen,
article “ Geist” in Herzog’s Realencykl.) But between spirit and soul there is this important
distinction, that the soul is represented as the subject of life (see ψυχή), but the spirit
never; cf. 1 Cor. xv. 45; Gen. ii. 7; Ezek. xviii. 4, 20. Roos, Psychol. ser. ii. 9,
“ primus Adam anima viva... vocatus est, spiritus nunguam, secundus Adam Christus dicitur
spiritus, gquamvis ipse ante plenam sui glorificationem etiam animae suae mentionem faceret ;”
ef. Ath. xii. 530f., ἐγὼ Νίκος πάλαι ποτ᾽ ἐγενόμην πνεῦμα, viv δ᾽ οὐκέτ᾽ οὐδέν, ἀλλὰ
γῆ πεποίημαι. Considering the above-cited passages, Luke viii. 55, Jas. ii. 26, ete.
Gen. vi. 17, vii. 15, we are led to regard the spirit as the principle of life, which has an
independent activity of its own in all the circumstances of perceptive and emotional
life. Death is described both as a giving up of the πνεῦμα and as a laying down or

Πνεῦμα 505 Πνεῦμα

departure of the ψυχή; the former, of Christ, Matt. xxvii. 50; Luke xxiii, 46; John
xix. 30; of Stephen, Acts vii. 59, cf. Luke viii. 55; 1 Kings xvii. 21; the latter, of
Christ, John x. 15, 17; Mark x. 45; and elsewhere, John xii. 25, xiii. 37, 38; Matt.
x. 39; Gen. xxxv. 18; yet there is a limit beyond which these expressions cannot be used
interchangeably (see under ψυχή), but are clearly distinguished from each other, showing
plainly that πνεῦμα is the principle of life. We see at once that we cannot similarly
denote death by the use of the word heart, though of the heart it is said, ἐκ ταύτης
ἔξοδοι ζωῆς, Prov. iv. 23, so that there is a marked distinction between spirit and heart.
We thus discover the following successive stages of thought and expression: the spirit
principle, the soul subject, and the heart organ of the life. From this inter-penetrating
relationship may be explained the varied parallelism between these expressions.

Now πνεῦμα, ™, is predicated both of men and of brutes, Eccles, iii, 19, 20, Isa. ᾿
xlii. 5, Ps. civ. 29, 30, from which texts it is at the same time clear that it signifies
not simply a Jife-principle, but a life-principle springing from God, a divine life-prin-
ciple,—and with this it agrees that ψυχή, also ψυχὴ ξῶσα, is used of men as well as
brutes, Gen. 1. 24, ii. 7, ix. 10, 16; Lev. xvii. 10, 11, 14, 15. But, nevertheless,
man is distinct, Gen. ii. 20 (Hebrew and LXX.), i. 26, 27, for he has life not by virtue
of that life-giving power of God which determines creation at large, as the brutes have,
Gen. i. 24, ef. ver. 2, but by virtue of a special immediate communication; and thus the
πνεῦμα in him, as the divine life-principle, is at the same time the principle of that God-
related and therefore morally determined life which is peculiar to him (cf. Gen. i. 26, 27
with Eph. iv. 24, Col. iii. 10). Hence his πνεῦμα is distinctively active or acted upon
in all the relations of the religious, God-related life; Ps. xxxiv. 19, li. 19; Isa, lxi. 3,
Ixvi. 2; Ps. xxxi. 6; Isa, xxvi. 9, xxxviii. 15-17; Ps. lxxviii. 8, xxxii. 2; Prov. xvi. 2;
Ps, li. 12; Ezek. xiii. 3; Isa. xxix. 24. In the N. T. cf. Rom. i. 9, τῷ θεῷ λατρεύω ἐν
τῷ πνεύματί μου, for which in 2 Tim. i. 3 we have @ λατρεύω ἐν καθαρᾷ συνειδήσει, since
συνείδησις is the result of the activity of the spirit in the heart, the determinateness of
self-consciousness by the divine life-principle, the spirit; see συνείδησις, καρδία. If even
in this sense spirit and heart are used interchangeably, this may be explained by the
meaning of ieart, and its relation to πνεῦμα, see καρδία. The spirit, as the divine life-
principle, and the principle of the divine or God-related life, is spoken of in Rom. viii. 10,
εἰ δὲ Χριστὸς ἐν ὑμῖν, τὸ μὲν σῶμα νεκρὸν δι’ ἁμαρτίαν, τὸ δὲ πνεῦμα ζωὴ διὰ δικαιοσύνην.
In like manner, ver. 16, αὐτὸ τὸ πνεῦμα (a. υἱοθεσίας) συμμαρτυρεῖ τῷ πνεύματι ἡμῶν ὅτι
ἐσμὲν τέκνα θεοῦ. (Cf. 1 Cor. ii. 11.) According to this passage, the self-consciousness
of the children of God depends upon the contact of the Spirit newly given them of God
with the spirit in them which is theirs conformably with nature,—cf. ver. 10 with ver. 9,
—and the vitality and power of the divine life-principle (cf. πτωχοὶ τῷ πν., Matt. v. 3 ;
ἐκραταιοῦτο πνεύματι, Luke i. 80) depends upon the communication or indwelling of the
Spirit of Christ, ver. 9, ὑμεῖς δὲ οὐκ ἔστε ἐν σαρκὶ ἀλλὰ ἐν πνεύματι, εἴπερ πνεῦμα θεοῦ
οἰκεῖ ἐν ὑμῖν" εἰ δέ τις mv. Χριστοῦ οὐκ ἔχει «tr. Cf. ver. 14, ὅσοι πνεύματι θεοῦ

38

Πνεῦμα 506 Πνεῦμα

ἄγονται, with ver. 15, ἐλάβετε πν. υἱοθεσίας, ver. 16, συμμαρτυρεῖ τῷ πν. ἡμῶν, and
ver. 10, τὸ μὲν σῶμα νεκρὸν... τὸ δὲ πνεῦμα ζωὴ διὰ δικαιοσύνην. Accordingly, we
may say that by the communication of the Spirit (Gal. iii. 5, ὁ οὖν ἐπιχορηγῶν ὑμῖν τὸ
av.) there is brought about a renewal or revivification of the divine life-principle by and in
order to the slaying of the σάρξ, which is filled with sin, and which hinders the action
and dominion of the spirit (comp. the relation between νοῦς and σάρξ, νοῦς and πνεῦμα,
under νοῦς, and that between σάρξ and πνεῦμα, under σάρξ); Rom. vii. 18, 20, viii. 3,
5-7. Hence ἡ χάρις μετὰ τοῦ πνεύματος ὑμῶν, Gal. vi. 10; Phil. iv. 23; Philem. 25,
ef. 2 Cor. vii. 1, μολυσμὸς σαρκὸς καὶ πνεύματος, see σάρξ; Gal. vi. 8, 6 σπείρων εἰς τὴν
σάρκα... eis τὸ πνεῦμα. Always according to the context, we must understand by
πνεῦμα the divine life-principle by nature peculiar to man, either in its natural position
within his organism, or as renewed by the communication of the Spirit, see especially
Rom. viii. 10, τὸ μὲν σῶμα νεκρὸν δι’ ἁμαρτίαν, τὸ δὲ πνεῦμα ζωὴ διὰ δικαιοσύνην; 1 Thess.
v. 28, ὑμῶν τὸ πν. καὶ ἡ ψυχὴ καὶ τὸ σῶμα; Phil. iii. 8, of πνεύματι θεῷ (al. θεοῦ) λατ-
ρεύοντες ... καὶ οὐκ ἐν σαρκὶ πεποιθότες ; Eph. vi. 18, προσευχόμενοι ἐν πνεύματι; Phil.
i, 27, στήκετε ἐν ἑνὶ πνεύμ.; Gal. v. 25, εἰ ζῶμεν πνεύματι, πνεύματι καὶ στοιχῶμεν ;
2 Cor. xii. 18, οὐ τῷ αὐτῷ πνεύματι περιεπτατήσαμεν. In this renewal the πνεῦμα is
ever foremost as the active life-principle, cf. Gal. v. 25, εἰ ζῶμεν πνεύματι «.7.d.; Eph.
v. 18; 2 Cor. xii. 18; Rom. viii. 9, οὐκ ἐστὲ ἐν σαρκὶ, ἀλλ᾽ ἐν πνεύματι ; ver. 4, κατὰ

σάρκα, κατὰ πνεῦμα περιπατεῖν ; ver. 5, οἱ κατὰ σάρκα ὄντες... οἱ κατὰ mv.; ver. 6, τὸ
φρόνημα τῆς σαρκὸς... τοῦ πν.; ver. 9, οὐκ ἐστὲ ἐν σαρκὶ, GAN ἐν πν., εἴπερ πνεῦμα
θεοῦ οἰκεῖ ἐν ὑμῖν; ver. 2, ὁ νόμος τοῦ πνεύματος τῆς ζωῆς... ἠλευθέρωσέ με ἀπὸ τοῦ

νόμου τῆς ἁμαρτίας καὶ τοῦ θανάτου. But we must keep fast hold of the truth, that this
newly given life-principle does not become identical with the spirit belonging to man by
nature, nor does it supplant it. It cannot be said of it, τὸ ἐμὸν, ὑμῶν πνεῦμα, though we
must distinguish between the texts where it is spoken of as now belonging to man, and
those where it appears as existing independently as av. ἅγιον, wv. tod θεοῦ, mv. τ. Χρισ-
τοῦ. It is spoken of in the former way in most of the texts here cited, wherein it
denotes (4.) the divine life-principle newly communicated to man; comp. 2 Pet. i. 3, ὡς
πάντα ἡμῖν τῆς θείας δυνάμεως αὐτοῦ τὰ πρὸς ζωὴν καὶ εὐσεβείαν δεδωρημένης, ver. 4,
ἵνα γένησθε θείας κοινωνοὶ φύσεως, with Rom. viii. 2, ὁ νόμος τοῦ mv. τῆς ζωῆς κιτὶλ.,
ver. 18, εἰ γὰρ κατὰ σάρκα ζῆτε, μέλλετε ἀποθνήσκειν" εἰ δὲ πνεύματι τὰς πράξεις τοῦ
σώματος θανατοῦτε, ἕήσεσθε. In this sense we must take it in most of the places where
it stands contrasted with σάρξ, cf. Gal. iii. 3, ἐναρξάμενοι πνεύματι νῦν σαρκὶ ἐπιτελεῖσθε,
with ver. 5, 6 οὖν ἐπιχορηγῶν τὸ πν.,. v. 16, πνεύματι περιπατεῖσθε καὶ ἐπιθυμίαν σαρκὸς
οὐ μὴ τεέλέσητε, ver. 17, ἡ γὰρ σὰρξ ἐπιθυμεῖ κατὰ τοῦ πν., τὸ δὲ mv. κατὰ τῆς σαρκός,
ver. 18, εἰ δὲ πνεύματι ἄγεσθςε (cf. Rom. viii. 14, πνεύματι θεοῦ ἄγεσθαι), ver. 22, ὁ
καρπὸς τοῦ πνεύματος, ver. 19, τὰ ἔργα τῆς σαρκός, vi. 8.—Eph. v. 18, πληροῦσθε ἐν
πν.; Gal. v. 5, ἡμεῖς γὰρ πνεύματι ἐκ πίστεως ἐλπίδα δικαιοσύνης ἀπεκδεχόμεθα ; Eph.
ii. 18, ἔχομεν τὴν προσαγωγὴν οἱ ἀμφότεροι ἐν ἑνὶ mv. πρὸς τὸν πατέρα, This life-

Πνεῦμα 507 Πνεῦμα

principle newly communicated to the man—the principle of a new life in him (cf. Jude 19,
ψυχικοὶ, πνεῦμα μὴ Exovres)—is described as mv. υἱοθεσίας, Rom. viii. 15 (in contrast
with δουλείας) ; mv. τῆς πίστεως, 2 Cor. iv. 13; 2 Tim. i. 7, οὐ γὰρ ἔδωκεν ἡμῖν ὁ θεὸς
πνεῦμα δειλίας, ἀλλὰ δυνάμεως καὶ ἀγάπης καὶ σωφρονισμοῦ, cf. Gal. vi. 1, ὑμεῖς of
πνευματικοὶ καταρτίζετε τὸν τοιοῦτον ἐν mv. πραὕὔτητος; 2 Thess. ii. 18, ἁγιασμὸς
πνεύματος ; 1 Pet.i. 2. As the σάρξ forms the basis of the natural oneness of humanity,
so the πνεῦμα forms the basis of the communion of the καινὴ κτίσις (cf. 2 Cor. v. 17
with 1 Cor. vi. 17); Phil. i 27, στήκετε ἐν ἑνὶ πν.; Eph. ii. 18; Phil. ii. 1, εἴ τις κοινωνία
πνεύματος ; Eph. iv. 3, τηρεῖν τὴν ἑνότητα τοῦ mv.; ver. 4, ἐν σῶμα. καὶ ev πν. (cf. μία
σάρξ, 1 Cor. vi. 16).

In keeping with the fact that this Spirit is spoken of as not the man’s own, though
it has become part of him, we find it described (c.) as the wv. ἅγιον, the πνεῦμα τοῦ θεοῦ,
τοῦ Χριστοῦ, independently and as distinct from the man, whether He be described as
communicated to man or operating independently in him. Thus in the Pauline writings,
Rom. viii. 9, wv. θεοῦ οἰκεῖ ἐν ὑμῖν. ---- εἴ τις πν. Χριστοῦ οὐκ ἔχει; ver. 11, εἰ τὸ πν. τοῦ
ἐγείραντος ᾿Ιησοῦν οἰκεῖ ἐν ὑμῖν. ---- διὰ τοῦ ἐνοικοῦντος ἐν ὑμῖν πν., viii. 14; 2 Tim. 1. 14; Rom,
ix. 1, συμμαρτυρούσης μοι τῆς συνειδήσεώς μου ἐν mv. ὧγ.; with this comp. Rom. i. 9;
2 Tim. i. 3; Rom. viii. 16, ---- 1 Cor. ii. 12, οὐ τὸ wv. τοῦ κόσμου ἐλάβομεν, ἀλλὰ τὸ TY.
τὸ ἐκ θεοῦ, iva εἰδῶμεν τὰ ὑπὸ τοῦ θεοῦ χαρισθέντα ἡμῖν, cf. ver. 11; 1 Cor. iii, 16, ναὸς
θεοῦ ἐστὲ καὶ τὸ πν. τ. θ. οἰκεῖ ἐν ὑμῖν ; vi. 19, τὰ σώματα ὑμῶν ναὸς τοῦ ἐν ὑμῖν ἁγίου πν. ;
Eph. ii. 22, συνοικοδομεῖσθε εἰς κατοικητήριον τοῦ θεοῦ ἐν mv. The seat of His presence
and operations is the heart, 2 Cor. i. 22, ὁ δοὺς τὸν ἀῤῥαβῶνα τοῦ πν. ἐν ταῖς καρδίαις
ἡμῶν; v. 5; Gal. iv. 6, ἐξαπέστειλεν ὁ θεὸς τὸ Tv. τοῦ υἱοῦ αὐτοῦ eis τὰς καρδίας ἡμῶν.
The purpose and end of His working is the strengthening of the inner man, Eph. iii. 16,
ἵνα δῴη ἡμῖν... δυνάμει κραταιωθῆναι διὰ τοῦ mv. αὐτοῦ εἰς τὸν ἔσω ἄνθρωπον. See
also 2 Cor. vi. 6, συνιστῶντες ἑαυτοὺς ὡς θεοῦ διάκονοι... ἐν mv. ἁγίῳ; xiii. 18, ἡ Kou
νωνία τοῦ ἁγίου mv. μετὰ πάντων ; Gal. iii. 2, ὅ, 14, ἵνα τὴν ἐπαγγελίαν τοῦ πνεύματος
λάβωμεν; Eph. i. 18, ἐσφρωγίσθητε τῷ πν. τῆς ἐπαγγελίας τῷ ἁγίῳ; i. 17, iv. 30, μὴ
λυπεῖτε τὸ Tv. τὸ ἅγιον ἐν ᾧ ἐσφραγίσθητε ; comp. 2 Cor. i. 22, ν. 5; Rom. ν. 5, viii. 15,
16; Gal. iv. 6; 1 Thess. iv. 8, ἀθετεῖ... τὸν θεὸν τὸν δόντα τὸ πν. αὐτοῦ τὸ ἅγιον εἰς
ὑμᾶς. So also in the Heb, ii. 4, μερισμοὶ πνεύματος ; vi. 4, μέτοχοι γενηθέντες πνεύματος
ἁγίου; 1 Pet. iv. 14, τὸ τῆς δόξης καὶ δυνάμεως καὶ τὸ τοῦ θεοῦ πν. ἐφ᾽ ὑμᾶς ἀναπαύεται ;
1 John 111. 24. Akin to these are the modes of expression in 1 John iv. 13, ἐκ τοῦ πνεύ-
ματος αὐτοῦ δέδωκεν ἡμῖν, cf. Acts ii, 17, 18, ἀπὸ τοῦ πνεύματός μου; Rom. viii. 23,
ἀπαρχὴ τοῦ πν.

It must ever be maintained (11.) that the principle which gives life to the creature is
of God, and originally belongs to God, so that where God’s πνεῦμα is spoken of it is
primarily in such a manner that we must understand by it the life-principle in the
creature, which is part of God, and manifests itself creatively. Thus obviously in Gen.
i. 2, yon ΒΓ; nem ody ΠΥ, As God’s Spirit, it is called πνεῦμα ἅγιον (as to the

Πνεῦμα δ08 Πνεῦμα

import of this, see ἅγιος). Matt. i. 18, εὑρέθη ἐν γαστρὶ ἔχουσα ἐκ πνεύματος ἁγίου ;
ver. 20, τὸ γὰρ ἐν αὐτῇ γενηθὲν ἐκ mv. ἐστιν ἁγίου. Hence joined with δύναμις, Luke
i, 35, πνεῦμα ἅγιον ἐπελεύσεται ἐπὶ σὲ καὶ δύναμις ὑψίστου ἐπισκιάσει σοι (cf. Luke
iv. 14; Rom. ὁ 4; 1 Cor. ii. 4; Gal. iii 5; Eph. iii. 16; 1 Thess. i 5; 2 Timi. 7;
Heb. ii. 4, ef. 1 Cor. v. 4, συναχθέντων ὑμῶν καὶ τοῦ ἐμοῦ πνεύματος σὺν τῇ δυνάμει τοῦ
κυρίου ἡμῶν ᾿Ιησοῦ; Luke xxiv. 49, ἕως οὗ ἐνδύσησθε ἐξ ὕψους δύναμιν, with Acts i. 5).
Absolutely, τὸ πνεῦμα, the Holy Spirit, 1 Cor. ii. 10. It is through this creatively work-
ing Holy Spirit of God that Christ possesses His divine equipment, Matt. xii. 28, ἐν a»
θεοῦ ἐγὼ ἐκβάλλω τὰ δαιμόνια ; iii, 16, xii, 18; Mark i. 10, iii. 29; Luke iii. 22, iv. 18;
John i. 32, 33, iii, 34; Acts x. 38. God’s saving work to be accomplished in man is
brought about through Him, Matt. iii, 11, βαπτίσει ἐν πνεύματι ἁγίῳ; Mark i. 8; Luke
iii, 16; John i 33; Luke xi. 13, δώσει wv. ἅγιον τοῖς αἰτοῦσιν αὐτόν ; and every divine
work upon or by man is referred to the Spirit, Matt. x. 20, τὸ πνεῦμα τοῦ πατρὸς ὑμῶν
τὸ λαλοῦν ἐν ὑμῖν ; Mark xiii. 11; Luke i. 15, πνεύματος ἁγίου πλησθήσεται; i. 41, 67,
ii, 25, 26, 27, xii. 12, dy. wv. διδάξει ὑμᾶς ; Gal. iv. 29, ὁ κατὰ σάρκα γεννηθεὶς ἐδίωκε
τὸν κατὰ πνεῦμα. Hence Matt. xxii. 43, Δαβὶδ ἐν πνεύματι καλεῖ αὐτὸν κύριον ; Mark
xii. 36; Acts xi. 28, ἐσήμανε διὰ τοῦ πν.; 2 Pet. i. 21, ὑπὸ πνεύματος ἁγίου φερόμενοι
ἐλάλησαν ἀπὸ θεοῦ ἄνθρωποι; Acts i. 16, προεῖπεν τὸ πν. τὸ ἅγ. ; Heb. iii. 7, ix. 8, x. 15.
To this class belong also the passages, Matt. iv. 1, ᾿Ιησοῦς ἀνήχθη εἰς τὴν ἔρημον ὑπὸ
τοῦ πν.; Marki. 12; Luke iv. 1,14, ὑπέστρεψεν ὁ ᾿Ιησοῦς ἐν τῇ δυνάμει τοῦ πνεύματος
εἰς τὴν Γαλ. We must only distinguish how, on the one hand, the πν. is said to be God’s,
through whom all God’s operations are carried on, and on the other, how He is spoken of
as belonging to the man,—the πν. ἅγιον for man. Of the latter we read, John vii. 39, τοῦτο
δὲ εἶπεν περὶ τοῦ πνεύματος, ob ἔμελλον λαμβάνειν οἱ πιστεύοντες εἰς αὐτόν" οὔπω γὰρ ἦν
πνεῦμα (al, πν. ἅγιον), ὅτι Inoots οὐδέπω ἐδοξάσθη ; comp. John i. 32, 33, vi. 65, Still
this is not a difference of subjects, but simply a difference of relationship to man. — Per-
sonality belongs to this Spirit in the same manner as to the Son (Matt. xxviii. 19), and
this is shown in the saving operations of the Spirit, as described in John xiv. 17, 26, xv.
26, xvi. 13, so that where mention is thus made of the Spirit the reference is to the Holy
Spirit, as the agent who accomplishes in and for man the divine work of redemption ;
1 Cor. xii, 11, πάντα δὲ ταῦτα ἐνεργεῖ τὸ ἕν καὶ τὸ αὐτὸ πνεῦμα διαιροῦν ἰδίᾳ ἑκάστῳ
καθὼς βούλεται. Where this Spirit is given, there is variously a φανέρωσις τοῦ πνεύ-
ματος, 1 Cor. xii. 7, showing itself in διαιρέσεις χαρισμάτων, ver. 4; enumerated, vy.
8-10, cf. xiv. 2, 12, 14-16. As to τὰ ἑπτὰ wv. τοῦ θεοῦ, Rev. iv. 5, v. 6, i. 4, cf.
Hofmann, Schriftbew. i. 200, according to whom “is to be understood the Spirit, not as
He is in God, but as He carries out God’s will in the world. He thus appears in His
divine manifoldness, just as the church is represented in the seven churches. But wher
the church is represented as the bride, the Spirit also is represented in His unity,” Rev.
xxii. 17.

When, in Rom. xi. 8 (after Isa, xxix. 10), mention is made of ἃ πνεῦμα κατανύξεως,

“Πνεῦμα 509 ἸΠνεῦμα

ΠΟΤ Mm, as given by God, we have the same view as already is given in Judg. ix. 23,
1 Sam. xvi. 16, 23, xviii. 10, xix. 9, where the ΠΡ py ΠῚ of chap. xvi. 15 is called,
in ver. 23, simply py nm, cf. Ps ecxliii. 10, because the power which thus determined
the life in evil appears as sent by God, though not the Spirit that belongs to God, cf.
Ezek. xxxvi. 27.

(IIL) Every influence which determines the life from within outwards is spiritual,
and is therefore designated πνεῦμα; Eph. ii. 2, τὸ av. τὸ νῦν ἐνεργοῦν ἐν τοῖς υἱοῖς τῆς
ἀπειθείας; Bengel in loc, “Non hic ipse princeps dicitur spiritus, sed spiritus est h. 1.
principium illud internum, ex quo fluunt actiones infidelium, oppositum spiritui fidelium
filiorum Dei.” Cf. Luke ix. 55, οὐκ οἴδατε, οἵου πνεύματος ἐστὲ ὑμεῖς; similar is Luke
iv. 33, ἄνθρωπος ἔχων πνεῦμα δαιμονίου ἀκαθάρτου, cf. ver. 36, ἐπιτάσσει τοῖς ἀκαθάρτοις
πνεύμασιν καὶ ἐξέρχονται, where, as in all passages containing mention of waclean spirits,
the spirit of infirmity, etc., two representations are combined,—7vedpa signifying both a
power determining the life, and the manifested form of that power. The word thus comes,

(IV.) to denote an essence without, or not requiring, any corporeal garb or especially
any corporeal medium for its inner reality ; so that it is only as we simply utter the word
which denotes this that the living essence is, so to speak, present (av. being here perhaps
akin to its derivation, breath). So Luke xxiv. 37, ἐδόκουν πνεῦμα θεωρεῖν ; ver. 39,
πνεῦμα σάρκα Kal ὄστεα οὐκ ἔχει. We may here include Heb. xii. 23, πνεύματα δικαίων
τετελειωμένων; whereas the phrase ψυχαὶ τῶν ἐσφαγμένων, Rev. vi. 9, cf. xx. 4, suggests
another representation; see Ψυχή. In the same sense Christ says, John iv. 24, πνεῦμα
ὁ θεός, ie. raised above any material medium of existence (cf. 1 Kings viii. 27); and
accordingly what follows explains itself, viz. τοὺς προσκυνοῦντας αὐτὸν ἐν πνεύματι καὶ
ἀληθείᾳ δεῖ προσκυνεῖν, 1.6. the worship of God, who is spirit, demands above all the man’s
inner nature, unfettered by any hindrances pertaining either to the O. T. localizing of the
place of revelation, or to the carnal corporeality (odp&) of the man himself, and must free
itself therefrom ; cf. the contrast in the Hebrews between σάρξ and συνείδησις, δικαιώματα
σαρκός, etc., Heb. ix. 9,10, 13; see σάρξ. What is required is a relation of spirit to
spirit. — Thus the angels are designated πνεύματα in Heb. i. 14; and by the analogy of
this verse we may, lastly, best explain Heb. i. 7, ὁ ποιῶν τοὺς ἀγγέλους αὐτοῦ πνεύματα
καὶ τοὺς λειτουργοὺς αὐτοῦ πυρὸς φλόγα, mv. and up. pr. denoting different forms of
manifestation. Elsewhere πνεῦμα, in this sense, is used only of demons, and, indeed,
inasmuch as they are at the same time powers determining physical or psychical life ; sv.
ἀκάθαρτον, Matt. x. 1, xii. 43, Mark i. 23, 26, 27, iii. 11, 30, v. 2, 8, 13, vi. 7, vii. 25,
ix. 25, Luke iv. 36, vi. 18, viii. 29, xi. 24, Rev. xvi. 13, 14, xviii. 2; av. πονηρόν,
Matt. xii. 45, Luke vii. 21, viii. 2, xi. 26; av. ἀσθενείας, Luke xiii, 11; mv. ἄλαλον καὶ
κωφόν, Mark ix. 17, 25; πνεῦμα by itself, Mark ix. 20, Luke ix. 39, χ. 20, The unusual
expression in Mark v. 2, ἄνθρωπος ἐν mv. ἀκαθάρτῳ, seems to be akin to ἐν πνεύμ., Matt.
xxii. 43, Luke ii. 27, etc., if it be not the Hebrew 2 of accompaniment.

After all that has been said, we must in general claim for πνεῦμα two distinct mean-

Πνεῦμα 810 Πονηρός

ings: spirit as the life-principle, or the life-determining power, and spirit as a form of
manifestation.

Πνευματικός, belonging to the Spirit, or determined by the πνεῦμα ; spiritual (in
Plut., in contrast with σωματικός, de san. tu. 389). — (I.) In the first sense, Rom. i. 11,
χάρισμα πνευματικόν; xv. 27; 1 Cor. ix. 11, xii 1, περὶ τῶν πνευματικῶν ; xiv. 1,
ξηλοῦτε τὰ πνευματικά = φανερώσεις τοῦ πνεύματος, xii. 7; Eph. i. 3, εὐλογία πνευ-
ματική; 1 Cor. ii. 18, πνευματικοῖς πνευματικὰ συγκρίνοντες, πνευματικά = τὰ ὑπὸ θεοῦ
χαρισθέντα ἡμῖν, ver. 12; πνευματικοῖς --- ἐν διδ, πν., ver. 13, or = becoming or suitable to
the Spirit, cf. ἀνδρικός, φυλικός ?—(I1.) Determined by the πν., 1 Cor. xiv. 37, εἴ τις δοκεῖ
προφήτης εἶναι ἢ πνευματικός (Bengel, propheta species, spiritualis genus); Gal. vi. 1, ὑμεῖς
oi πνευματικοὶ καταρτίζετε τὸν τοιοῦτον ἐν πνεύματι πραὕτητος ; 1 Cor. iii. 1, οὐκ ἠδυνήθην
λαλῆσαι ὑμῖν ὡς πνευματικοῖς ἀλλ᾽ ὡς σαρκίνοις. Masculine also, according to some
interpreters, in 1 Cor. xii. 1; but as what is spoken of is not ἃ spiritually effected life,
but spiritually wrought gifts, the neuter rendering is to be preferred. — Eph. v. 19; Col.
iii. 16, ὠδαὶ πνευματικαί; i. 9, σύνεσις πνευματική. The expression οἶκος πνευματικός,
1 Pet. ii. 5, cannot be = ἀχειροποίητος (De Wette), for this is obvious by the comparison
itself ; but in order to give the result of the preceding καὶ αὐτοὶ ὡς λίθοι ζῶντες οἰκοδο-
μεῖσθε, that peculiarity of the house must be named, which arises from the character of
the constituent stones, which possess a life inwrought by the Spirit, cf. Eph. ii. 22, κατοιυ-
κητήριον τοῦ θεοῦ ἐν mv. In like manner ἀνενέγκαι πνευματικὰς θυσίας, offerings which
are determined by the Spirit.—1 Cor. x. 8, τὸ αὐτὸ βρῶμα πνευματικὸν ἔφαγον; ver. 4,
πόμα πνευματικὸν ἔπιον, denote meat and drink of a kind produced by the Spirit, by virtue
of which they differed from ordinary nourishment; see Ex. xvi. 12-25, xvii. 5, 6; Deut.
viii. 15. The expression πνευματικὴ πέτρα, ver. 4, has reference to the source of the
water, which did not belong to the rock from which it sprang, but to the Lord (Deut.
viii. 15, ef. Ex. xvii. 6), the Rock of Israel (Deut. xxxii. 4, xv. 18), who made it to
spring from the rock which He pointed out. The following word, ἀκολουθούσης, shows
what Rock the apostle meant, viz. not the rock in Horeb (Ex. xvii. 6, 2773 85), — The
word occurs also in 1 Cor. ii. 15, xv. 44, 46, in contrast with yvycxds, and, as in all
places save 1 Cor. x., with the sense of πνεῦμα, as = the divine life-principle of the καινὴ
κτίσις.

Πονηρός, d, dv, connected with πόνος, labour, pains ; πενία, indigence = burdensome,
bad, adverse; in a moral sense = bad, evil; in both cases the antithesis of χρηστός. ----
(L) Physically = bad, ill, eg. πονηρὸν σῶμα, a sickly body; πονηρὰ τροφή, of corrupt or
putrid food ; πονηρῶς ἔχειν, to be in evil case, Thue. vii. 83 ; Xen. Anab. vii. 4. 12, ὅτε ἐν
πονηροῖς τόποις σκηνῷεν καὶ πλησίον elev οἱ πολέμιοι, of a dificult and dangerous district ;
Aristotle, Eth. Nicom. iii. 6, τὸ δὲ λέγειν ὡς οὐδεὶς ἑκὼν πονηρὸς οὐδ᾽ ἄκων μάκαρ K.T.X. ;
Rev. xvi. 2, ἕλκος κακὸν καὶ πονηρόν = grievous, cf. Job. ii. 7, ἔπαισε τὸν Ιωβ ἕλκει

ΠΠονηρός 511 Πονηρός

πονηρῷ. (In this sense the Attics accented the word thus, πόνηρος.) Matt. vii. 17, 18,
καρποὶ πονηροί, fruits which are unfit for use, worthless, as opposed to καλός. Cf. Jer.
xxiv. 8, τὰ σῦκα τὰ πονηρὰ ἃ οὐ βρωθήσονται ἀπὸ πονηρίας αὐτῶν ; Matt. vi. 23, ἐὰν δὲ
ὁ ὀφθαλμός σου πονηρὸς 7, ὅλον τὸ σῶμα σκοτεινὸν ἔσται, a diseased eye, opposed to
ἁπλοῦς, ver. 22; Luke xi. 34, Hebrew 7%, 0, sound. Cf. Just. Mart. Apol. i. p. 34, ἐκ
γενετῆς πονηροὺς ὑγιεῖς πεποιηκέναι ; Gen. xli. 19 ; also of wnwholesome, adverse things, eg.
πονηρὰ βουλεύματα, unwholesome, wnfavourable cownsels, Ar. Lys. 517 ; πονηροὶ ἄνεμοι,
contrary winds, Dion. Hal. Ant. i. 52. So ἡμέραι πονηραί, of a bad, unfavourable time,
Eph. v. 16, vi. 13, ἐν τῇ ἡμέρᾳ τῇ πονηρᾷ; Gal. i. 4, ὅπως ἐξέληται ἡμᾶς ἐκ τοῦ ἐνεσ-
τῶτος αἰῶνος πονηροῦ. Cf. Gen. xlvii. 9, μικραὶ καὶ πονηραὶ γεγόνασιν ai ἡμέραι τῶν
ἐτῶν τῆς ζωῆς μου; Ps. xli. 2, ἐν ἡμέρᾳ πονηρᾷ ῥύσεται αὐτὸν ὁ κύριος ; xxxvii. 19 ;
Eccles. ix. 12 ; Mic. ii. 3.—In many places, like κακός, it includes both a natural and a
moral meaning, because whatever evil happens to any one is, on moral grounds, to be
rejected. So Acts xxviii. 21, ἐλάλησέν te περὶ σοῦ πονηρόν ; 3 John 10, λόγοις
πονηροῖς φλυαρῶν ἡμᾶς ; Matt. v. 11, ὅταν... εἴπωσιν πᾶν πονηρὸν ῥῆμα καθ᾽ ὑμῶν
ψευδόμενοι (Tisch., καθ᾽ ὑμῶν πᾶν πονηρόν). See also ἐνθυμήματα πονηρά, malevolent,
wicked thoughts, Matt. ix. 4, cf. Mark vii. 22, ὀφθαλμὸς πονηρός, as a species of τὰ
πονηρά, like Matt. xv. 19, διαλογισμοὶ πονηροί, Jas. ii. 4; 1 Tim. vi. 4, ὑπόνοιαι
πονηραί; 2 Tim. iv. 18, ῥύσεταί με ὁ κύριος ἀπὸ παντὸς ἔργου πονηροῦ καὶ σώσει εἰς
τὴν Bac. αὐτοῦ, cf. νον. 17. The neuter by itself, τὸ πονηρόν, the evil which what is
wicked, or the wicked inflict, Matt. v. 39, μὴ ἀντιστῆναι τῷ πονηρῷ: So also in the
disputed texts, 2 Thess. iii. 3, ὁ κύριος φυλάξει ὑμᾶς ἀπὸ τοῦ πονηροῦ, cf. vv. 2, 5;
John xvii. 15, οὐκ ἐρωτῶ ἵνα ἄρῃς αὐτοὺς ἐκ τοῦ κόσμου, ἀλλ᾽ ἵνα τηρήσῃς αὐτοὺς ἐκ
τοῦ πονηροῦ, cf. the connection between this prayer and the hatred of the world in ver.
14; Matt. vi. 13, ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ. As to this last passage, both the
physical and moral reference of ἀπὸ τοῦ π΄. is demanded by the twofold character of the
foregoing πειρασμός, cf. 1 Cor. x. 10-13; 2 Pet. ii 9; Jas. i 2, 12 sqq.; 1 Pet. 1. 6,
iv. 12-14. (Still we must be careful not to take τὸ πονηρόν to denote the evil which
we do, for in all cases wherein πον. has the double sense it means the evil we suffer, see
the above texts.) Against the rendering which would take τοῦ πον. as the genitive of
the masculine, it is enough to say that there is no reason nor pretext in the context for
making this possible rendering necessary. The thought which suggests this rendering is
foreign to the character of the prayer, and we see the inappropriateness of it, as Stier
remarks, by putting ἀπὸ τοῦ διαβόλου for ἀπὸ τοῦ πονηροῦ. We cannot see why the
broad and deep meaning of the πονηρόν above given should not suffice, See also under
ῥύεσθαι. ὲ
(110) In a moral sense = bad, evil, answering somewhat to the German wnniitz, useless,
what is good for nothing. It is therefore in Greek, in the first place, the opposite of
χρηστός, as applied to persons who diligently follow their calling, and thus support
themselves, 6... of a clever housewife, good parents, good citizens. Πονηρός is the concrete

Πονηρός 512 Πονηρός

embodiment of ἃ κακός ; and while κακός denotes the nature or character, πονηρός refers
to the behaviour, cf. Eur. Hes. 596, 6 πονηρὸς οὐδὲν ἄλλο πλὴν κακός. Akin to this
root-meaning is that view of πονηρός which takes it, in a moral sense, to signify evil,
inasmuch as evil bears a forbidding character, and is repulsive or disagreeable. (This
at least may be the general point in which the moral and physical πον. meet.) Otherwise
in Plat. Soph. 228 D, see πονηρία. As to the scope of the conception, comp. eg. Xen.
Mem. ii. 6.19, 20, οὔτε yap τοὺς πονηροὺς ὁρῶ φίλους ἀλλήλοις δυναμένους εἶναι" πῶς
γὰρ ἂν ἢ ἀχάριστοι ἢ ἀμελεῖς ἢ πλεονέκται ἢ ἄπιστοι ἢ ἀκρατεῖς ἄνθρωποι δύναιντο
φίλοι γενέσθαι; οἱ μὲν οὖν πονηροὶ πάντως ἔμοιγε δοκοῦσιν ἀλλήλοις ἐχθροὶ μᾶλλον ἢ
φίλοι πεφυκέναι. ᾿Αλλὰ pi... οὐδ᾽ ἂν τοῖς χρηστοῖς οἱ πονηροί ποτε συναρμόσειαν
εἰς φιλίαν: πῶς γὰρ οἱ τὰ πονηρὰ ποιοῦντες τοῖς τὰ τοιαῦτα μισοῦσι φίλοι γένοιντ᾽
ἄν; εἰ δὲ δὴ καὶ οἱ ἀρετὴν ἀσκοῦντες KTR.

In the LXX. it most frequently translates the Hebrew yn; indeed, it may be taken as
the literal rendering of that word, so sporadic or rare is the use of κακός, ἄδικος, and
others ; see κακός. But the Hebrew yn signifies (likewise, in the first instance, physically
or outwardly) what is unpleasant, disagreeable, or offensive (Fuerst, Hebr. Wérterb.), or
hostile (Gesenius), and we find it oftener than ¥¥, which, according to its root-meaning,
may answer to ἄδικος.

In the N. T. we find it joined with ἄνθρωπος, Matt. xii. 35, 2 Thess. iii, 2, 2 Tim.
iii. 13, cf. the characteristic description, Mark vii. 21-23; ἔργα, 1 John iii, 12, as
against δέώκαιος; 2 John 11; John iii. 19, vii. 7; Col. i 21, cf. Luke iii, 19;
ῥᾳδιούργημα, Acts xviii, 14; ἀνήρ, xvii. 5; γενεά, Matt. xii 39, 45, xvi. 4, Luke
xi. 29; εἶδος, 1 Thess. v. 22; καύχησις, Jas. iv. 16; καρδία πον. ἀπιστίας, Heb.
iii, 12; συνείδησις, x. 22; δοῦλος, Matt. xviii. 32, xxv. 26, Luke xix. 22. Πονηροί,
οἱ πονηροί, Matt. v. 45, ἐπὶ πονηροὺς καὶ ἀγαθούς; xxii. 10, xiii, 49, vii. 11;
Luke vi. 35, xi. 13. ὁ πον. -Ξ he who is wicked, 1 Cor. v. 13, from Deut. xvii. 7. On
the other hand, ὁ πονηρός is a name for the devil, Matt. xiii 19, Eph. vi 16,
τὰ βέλη τοῦ πον.; 1 John ii. 13, 14, νενικήκατε τὸν πον.; v. 18, ὁ πον. οὐχ ἅπτεται
αὐτοῦ ; iii. 12, Καὶν ἐκ τοῦ πονηροῦ ἦν, cf. ver. 10, τὰ τέκνα τοῦ θεοῦ... τοῦ διαβόλου.
It is doubtful whether, in Matt. xiii. 38, τὰ τέκνα τοῦ πονηροῦ is = τοῦ διαβόλου, or is to
be taken as the gen. neuter, corresponding with τὰ τ. τῆς βασιλείας. Cf. τὸ πονηρόν,
moral evil, wrong, Matt. v. 3'7, Rom. xii. 9, and 1 John v. 19, ἐκ τοῦ θεοῦ ἐσμὲν καὶ ὁ
κόσμος ὅλος ἐν TH πονηρῷ κεῖται, where, adopting the masculine rendering, we should
have expected ἐκ τοῦ πον. ἐστιν, in keeping with St. John’s diction, for in this the
simplest form of antithesis prevails—Cf. the O. T. 919, τὸ πον., τὰ πον,, eg. Deut. iv. 25,
ix. 18; Ps. li. 6; Isa. lxv. 12, Ixvi. 4; Num. xxxii. 13, etc—Further, πνεύματα πονηρά
denote evil spirits, so called on account of their evil influence, Matt. xii. 45, τὸ ἀκάθαρτον
πνεῦμα... παραλαμβάνει μεθ᾽ ἑαυτοῦ ἑπτὰ ἕτερα πνεύματα πονηρότερα ἑαυτοῦ ; Luke
vii. 21, viii, 2, xi. 26; Acts xix. 12, 18, 15, 16. Elsewhere mostly ἀκάθαρτον,
which see.

Πονηρία 513 II péa Bus

Πονηρία, ἡ, (1.) physically, badness of nature; eg. καρπῶν, ὀφθαλμῶν, cf. Jer.
xxiv. 8.—(IL.) Morally, worthlessness, wickedness, joined with κακία, 1 Cor. v. 8, to
complete the antithesis, as against εἰλικρινεία καὶ ἀλήθεια. Cf. Rom. i. 29, πεπληρωμένους
πάσῃ ἀδικίᾳ, πονηρίᾳ, πλεονεξίᾳ, κακίᾳ. First, it means, as in 1 Cor. v. 8, Acts iii. 26, ἐν
τῷ ἀποστρέφειν ἕκαστον ἀπὸ τῶν πονηριῶν ὑμῶν, Eph. vi. 12, τὰ πνευματικὰ τῆς
πονηρίας, badness, moral wickedness in general, as shown in conduct, in contrast with
ἀρετή, Plat. Theaet. 176 B, Soph. 228 D, τὸ κακὸν πονηρία καλούμενον ὑπὸ τῶν πολλῶν
νόσος τῆς ψυχῆς σαφέστατα d6v—On the contrary, in Mark vii. 22, wovyeias, πλεονεξίαι,
πονηρίαι, δόλος... ὀφθαλμὸς πονηρός, Rom. i. 29 (see above), it seems that it must be
specially rendered like the German boshaft (malicious), maliciousness, cf. Matt. xxii. 18,
γνοὺς δὲ ὁ ᾿Ιησοῦς τὴν πονηρίαν αὐτῶν, εἶπεν" Ti με πειράζετε (in the story of the tribute
money); Luke xi. 39, γέμει ἁρπαγῆς καὶ πονηρίας. Compare Ex. xxxii. 12, μετὰ
πονηρίας ἐξήγαγεν αὐτοὺς ἀποκτεῖναι κιτιλ.; Ps, xxviii. 4, κατὰ τὴν πονηρίαν τῶν
ἐπιτηδευμάτων αὐτῶν.

Πρέσβϑυς, vos, 6, old; in the singular used in this meaning only in the nom,
ace., and vocat. (otherwise = ambassador). More commonly the comparative Πρεσβύτερος,
(10 elder, Luke xv. 25, ὁ vids αὐτοῦ ὁ πρεσβύτερος (John viii. 9); 1 Pet. v. 5, νεώτεροι
ὑποτάγητε πρεσβυτέροις ; 1 Tim. v. 1, 2; Acts ii. 17.—(IIL.) of πρεσβύτεροι = ancestors,
predecessors, Heb. xi. 2, ἐν ταύτῃ yap ἐμαρτυρήθησαν οἱ πρεσβ.; Matt. xv. 2, ἡ παράδοσις
τῶν πρεσβυτέρων ; Mark vii. 3, 5, synonymously with ἀρχαῖοι, Matt. v. 21, 27, 33;
ef. Ecclus. xliv. 1, πατέρες ; it is hardly to be found in this sense in profane Greek—
(IIL) It is a name of dignity, of an official position, cf. the office of the πρέσβυς in the
Spartan constitution ; the γερουσία, the senatus, the elders of the Egyptians, Gen. 1. 7, of
the Moabites and Midianites, Num. xxii. 7; Heb. 02?t, primarily connected with and
depending upon the natural dignity of age. We find such e/ders in Israel, as the repre-
sentatives of the people, whose decisions held good for the whole people, Ex. iii. 16, 18,
iv. 29, ef. ver. 31, xix. 7, cf. ver. 8; they were, apparently, the foremost of the tribes and
families, according to the right of the first-born, cf. 1 Kings viii. 1, 3. From among
them Moses, at God’s command, chose a college of seventy men, who should “bear with
him the burden of the people,’ Num. xi. 16, and who, therefore, were no longer the
representatives of the people, οὗ, Deut. xxvii. 1 with Ex. xix. 7; Josh. viii. 10. Here-
with is connected, though not perhaps in historical continuity, the institution of the
Sanhedrim, side by side with which the institute of the elders revived throughout Israel,
SuSannah 5; Judith x. 7; 1 Macc. xii. 6, 35; Luke vii. 3, cf. Matt. xxvi. 59, of δὲ
ἀρχιερεῖς καὶ of πρεσβύτεροι Kal τὸ συνέδριον ὅλον (Lachm. and Tisch. expunge x. of mp.);
Luke xxii. 66, συνήχθη τὸ πρεσβυτέριον τοῦ λαοῦ ἀρχιερεῖς τε Kal γραμματεῖς, καὶ
ἀνήγαγον αὐτὸν εἰς τὸ συνέδριον ἑαυτῶν. While there were elders in every city, they
could not ¢o ipso have been regarded as members of the Sanhedrim, but were, perhaps,
men chosen from among them, or, like the γραμματεῖς, occasional assistants. In the

81

Πρέσβυς 514 “Ραντίζω

N. T. they are mentioned together with the ἀρχιερεῖς and γραμματεῖς, Matt. xvi. 21,
xxvi. 3, xxvii. 41; Mark viii. 31, xi. 27, xiv. 43, 53, xv. 1; Luke ix. 22, xx. 1; Acts
vi. 12, cf. Matt. xxi. 23, xxvi. 47, 57, xxvii. 1, 3, 12, xxviii. 12; Luke xxii. 52; Acts
iv. 5, 8, 23, xxiii. 14, xxiv. 1, xxv. 15. Cf. Winer, Realworterb., art. “Aelteste, Synedrium,
Synagoge ;” and the same articles in Herzog’s Realencycl. ; Keil, bibl. Archdol. § 143.

Akin to this institution, at least at first, the name πρεσβύτεροι was used to designate
the προεστῶτες (1 Tim. v. 17) within the Christian churches, who were appointed (καθισ-
τάναι, Tit. i. 5; χειροτονεῖν, Acts xiv. 23 =to elect) everywhere (κατ᾽ ἐκκλησίαν, Acts
xiv. 23; κατὰ πόλιν, Tit. i. 5). The first notice of them in Acts xi. 30, where the
disciples at Antioch send their contributions for their brethren in Judaea to the presbyters,
and, indeed, to the presbyters in Jerusalem (xii. 25), would lead us to suppose that we
have the beginnings of the presbytery in Acts vi., in the appointment of the seven so-
called deacons, who were to act as assistants to the apostles, see διάκονος ; cf. 1 Pet. v. 1,
πρεσβυτέρους τοὺς ἐν ὑμῖν παρακαλῶ ὁ συμπρεσβύτερος, and the fellowship between the
apostles and elders indicated in Acts xv. 2,6, xvi. 4, cf. xv. 4, 22, ἀπ. καὶ mp. καὶ ἡ éxKnr.;
ver. 26, καὶ οἱ ἀδελφοί. In the absence of the apostles they entered upon their work,
Acts xx. 17, 28-30; and the deacons in like manner, though with a narrower sphere of
work, were appointed to their side, just as they had been to the apostles, As to the
range of their work, hints of it are given in Acts xv., xx. 28 sqq.; 1 Tim. v. 17; Jas.
v. 14; 1 Pet. ν. 1. See ἐπίσκοπος. Besides the passages quoted, we have the word
also in Acts xxi. 18.—In 2 John 1 and 3 John 1, St. John calls himself simply ὁ
πρεσβύτερος, whether on account of his age (cf. Philem. 9) or his office (1 Pet. v. 1) is
doubtful. Priority of office usually implies that of age also.

In the Apocalypse there appear twenty-four elders with the four ζῶα around God’s
throne, Rev. iv. 4, 10, v. 5, 6, 8, 11, 14, vii. 11, 13, xi. 16, xiv. 3, xix. 4, representatives
of Israel and the nations, or of the O. and N. T. churches (?), cf. Isa. xxiv. 23.

Πρεσβυτέριον, τό, the college of the elders, and, indeed, of the Jewish people,
Luke xxii. 66; Acts xxii. 5; also of the Christian community, 1 Tim. iv. 14; the office |
of a presbyter, Susannah 50.

P

Ῥαντέξω, in classical Greek ῥαίνω = to besprinkle. The word in the LXX. is .
also more rare than ῥαίνω and its compounds, and answers to m3, Ley. vi. 20; 75, Lev.
viii. 11, which in Ex. xix. 21, Lev. iv. 17, v. 9, viii. 30, xiv. 16, 27, xvi. 14, 15, 19,
Num. xix. 4 = ῥαίνω; lev. iv. 6, viii. 30 = προσραίνω ; Lev. xiv. 7, 51, Num. xix. 18,
xix. 21, viii' 7 -- περιῤῥαίνω; Lev. vi. 20 = ἐπιραντίέζω. Aorist, ἐράντισα instead of
€ppdvtica, compare Winer, ὃ 13, la. Like pt, it denotes the ritualistic act of sprinkling
blood or water; of the ashes of the red heifer, Num. xix. The latter word is used when

“Ραντίζω 515 “Ρύομαι

all the blood is sprinkled, the former when part of it was to be poured on the altar
(hence the LXX. usually render pt by προσχέειν, Lev. i. 5, 11, iii. 2, 8, 13, vii. 2, 14,
et al.). But sprinkling was the form of transfer of the blood of the sacrifice in order to
secure its atoning efficacy, the form of purifying connected with expiation, and it is
therefore followed by the words καθαρίζειν, ἀφαγνίζειν, ἁγιάζειν, ἐξιλάσκεσθαι, Lev. viii.
11, 30, xiv. 7, 27, xvi. 14, 15, cf. vv. 16, 19; Num. viii. 7, xix. 19. It has not been
sufficiently considered that the sprinkling of blood was performed as a rule only upon
the holy place or upon the altar, and in order to its purification,—see xa@apifew (II.),—
and only in special cases was followed by a sprinkling upon the persons or the people
generally—a fact of the greatest significance as indicating the import of the O. T.
sacrifices—pa δυνάμεναι κατὰ συνείδησιν τελειῶσαι τὸν λατρεύοντα (Heb. ix. 9). A
sprinkling of persons took place only upon the ratifying of the covenant, Ex. xxiv. 8 ;
upon the consecration of the family of Aaron to the priesthood, Ex. xxix. 21; in cleansing
from leprosy and pollution from a dead body, Lev. xiv. ; Num. xix. The two latter cases
are akin as leprosy and death, and the two former manifestly in like manner harmonize.
In the two former, we have to do with the first establishing of a covenant between God
and His people, and accordingly we have the application of the atoning blood on both
sides by the mediator. In the two latter, we have the removal of fellowship with that
which is of the nature of judgment against sin. But it is in keeping with the character
of a provisional expiation that an operation (the sprinkling) took place only on God’s
‘side; on man’s side once only at the outset, and never afterwards save when leprosy and
contact with death (as anticipations of judgment) had actually annulled the covenant
relation. Thus at least, in my opinion, we are to regard the matter so as to grasp the
truth that the N. T. sprinkling with the blood of Christ (Heb. xii. 24, αἷμα ῥαντισμοῦ)
can properly be connected only with Ex. xxiv. and Num. xix., and is to be understood of
sprinkling on both sides, Heb. ix. 19, 21, 13, x. 22, though no mention is made of a
sprinkling corresponding with that of the holy place or the altar, as was done in the
regular O. T. ritual (but see Heb. ix. 12). This ritual institution certainly demands a
more thorough investigation. The above hints must here suffice, though they leave many
questions untouched ; compare, for example, Heb. ix. 9 with ver. 13.

‘Pavttopos, ὁ, besprinkling, only in biblical and patristic Greek. LXX. Num.
xix. 9,13, 20, 21, ὕδωρ pavticpod =) “D, water for impurity ; xxxi. 23=70 ὕδωρ τοῦ
ἁγνισμοῦ, to which, in the N. T., the blood of Christ corresponds as αἷμα ῥαντισμοῦ, Heb.
xii. 24, cf. Heb. ix. 13, 14, 1 Pet. i. 1, εἰς ῥαντισμὸν αἵματος ᾿Ιησοῦ “Χριστοῦ,--- denoting
the application of the expiation made by Christ. With this comp. also 1 John v. 6,
οὗτός ἐστιν ὁ ἐλθὼν δι᾿ ὕδατος καὶ αἵματος K.7.r., οὐκ ἐν TH ὕδατι μόνον κιτχ. (In the
O. T. it is the form of that purification which is accomplished by expiation.)

‘P bo pat, rare in Attic prose—not at all, ¢g., in Xenophon, Plato, Thucydides, nor
in Aristotle. As to the aorist ἐρυσάμην, aorist passive ἐρύσθην instead of ἐῤῥ., see

“Ρύομαι 516 “Ρύομαι

Winer, ὃ 13, la=to draw or snatch out to oneself, to rescue, to save, to preserve;
synonymous with σώξειν, only that this latter word more definitely conveys the idea of
preservation or restoration. Syncopated from βερύομαι, ξρύομαι, and hence originally
equivalent to ἐρύω, ἐρύομαι, to draw, to tear. “The meanings should perhaps be arranged
in accordance with the cognate Sanscrit root wri, (L) to roll, ie. to trail, to pull, to draw ;
(110) to wrap up with anything, to encompass, to wind rownd, to cover (comp. volo, volumen,
volva), i.e. to protect, to screen, to ward off, to save,’ Schenkl. Always, according to the
context, it signifies both to rescue from and to preserve in presence of a danger, to save and
(not or) to preserve, because the single complete representation expressed by the word
necessarily includes both; saving is at the same time preserving, and preserving saving,
but, according to circumstances, now one and now the other element will be prominent.
We cannot even affirm that, in certain combinations, the one or the other meaning is to
be preferred. Without statement of the situation, with the accusative of the person,
ῥύεσθαί τινα, as when it is said p. τινά τινος, é« τινός, ἀπό τινος, both meanings are always
expressed, Thus ῥύεσθαί τινα = to save, Herod. iv. 187, ἢν δὲ καίουσι τὰ παιδία σπασμὸς
ἐπιγένηται, ἐξεύρηταί ode ἄκος" τρώγου οὖρον σπείσαντες ῥύονται σφέας; again, = to
shield, to defend, Herod. vi. 7, ἔδοξε πεζὸν μὲν στρατὸν μὴ συλλέγειν ἀντίξοον Πέρσῃσι,
ἀλλὰ τὰ τείχεα ῥύεσθαι αὐτοὺς Μιλησίους. The difference is only whether the danger is
already present or still impending—whether it is real or merely possible; it is virtually
there, only in a different manner, and the subject in question is rescued from it. Kamp-
hausen, Gebet des Herrn, on Matt. vi 13, would distinguish between ῥ. ἀπό and p. ἐκ, τ
the former as = to preserve from, the latter as = to save from or rescue out of. The import
only of the prepositions seemingly tells for this: ἀπό, to rescue away from anything,
ἐκ, out of; but usage tells against it. For the combinations are both found with both
meanings, and the context alone must decide which representation prevails. Cf. Herod.
v. 49, 2, ῥύσασθε Ἴωνας ἐκ δουλοσύνης = to save from out of servitude; Lucian, Asin. 33,
οὗτος ἐῤῥύσατό με ἐκ τοῦ θανάτου δεινὰ ἐπ᾽ ἐμοὶ βουλευσάμενος" “ μηδαμῶς, ἔφη, ἀπο-
σφάξῃς ὄνον καὶ ἀλεῖν καὶ ἀχθοφορεῖν δυνάμενον, to shield, to preserve from death. It is
joined with ἀπό very seldom indeed in profane Greek; only Soph. Oecd. R. 1352 is cited,
ὅστις μ᾽ ἀπό τε φόνου ἔῤῥυτο κἀνέσωσεν, and even in this place the combination with the
synonymous dvacwfew suggests the meaning to save rather than to shield. In biblical
Greek, ῥύεσθαι ἀπό occurs oftener, though not quite so frequently as ῥ. ἐκ, and both com-
binations occur in both senses. We cannot so much as say that the meaning ¢o shield is
the more prevailing one for ῥύεσθαι ἀπό. “Ῥύεσθαι answers in the LXX. to the Hebrew
bs3, γον in the Hiphil, $y: in the Hiphil, Ἔν), nbs in Piel, and other words; mostly to ὅν)
in Hiphil. In most cases it is combined with ἐμ, comp. Gen. xlviii. 16, 6 ἄγγελος ὁ
ῥυόμενός pe ἐκ πάντων τῶν κακῶν (O83); Ex. xiv. 30, ἐς χειρὸς τῶν Aly. (ΞΞ νυ). In like
manner, Judg. viii. 84. and other places=to save from. In the same sense ἀπό, even
interchangeably with ἐκ, comp. 2 Sam. xix. 9, ἐῤῥύσατο ἡμᾶς ἀπὸ πάντων τῶν ἐχθρῶν
ἡμῶν καὶ αὐτὸς ἐξείλετο ἡμᾶς ἐκ χειρὸς ἀλλοφύλων ; Ps. xviii. 49, ὁ ῥύστης μου ἐξ ἐχθρῶν

“Ῥύομαι 517 Σάρξ

ὀργίλων ... ἀπὸ ἀνδρὸς ἀδίκου ῥύσῃ με, where 2 Sam. xxii. 49, ἐξ ἀνδρὸς ἀδικημάτων
ῥύσῃ με (Ξ- ὅν). In Ps. xvii. 18, ῥύσῃ τὴν ψυχήν μου ἀπὸ ἀσεβοῦς (= nbs), it is clearly
= to 5808 from, comp. ver. 14. In like manner Ps. xxxix. 9, ἀπὸ πασῶν τῶν ἀνομιῶν μου
ῥῦσαί με (582); Ezek. xxxvii. 23, ῥύσομαι αὐτοὺς ἀπὸ πασῶν τῶν ἀνομιῶν ὧν ἡμάρτοσαν
ἐν αὐταῖς, καὶ καθαριῶ αὐτούς (ye). On the other hand, comp. Wisd. x. 18, ἡ σοφία ἐξ
ἁμαρτίας ἐῤῥύσατο αὐτόν =to preserve or shield from, with reference to Gen. xxxviii. 7--9.
With Prov. xi. 4, οὐκ ὠφελήσει ὑπάρχοντα ἐν ἡμέρᾳ θυμοῦ καὶ δικαιοσύνη ῥύσεται ἀπὸ
θανάτου, comp. Tob. iv. 10, ἐλεημοσύνη ἐκ θανάτου ῥύεται, xii. 9, where in both places,
notwithstanding the different prepositions, the same thought is expressed.. 3 Esdr. viii. 60,
ἐῤῥύσατο ἡμᾶς ἀπὸ τῆς εἰσόδου ἀπὸ παντὸς ἐχθροῦ, is quite correctly rendered in the
Ziirich version, He saved us out of all hostile attacks; 1 Mace. xii. 15, ἐῤῥύσθημεν ἀπὸ
τῶν ἐχθρῶν ἡμῶν; 3 Mace. vi. 10, ῥυσάμενος ἡμᾶς ἀπὸ ἐχθρῶν χειρός ; Ps. cxx. 2. Ps.
xviii. 850, ἐν σοὶ ῥυσθήσομαι ἀπὸ πειρατηρίου, belongs also to this class. On the other
hand = to shield, to preserve, in Ps. exl. 1, ἐξελοῦ pe κύριε ἐξ ἀνθρ. πονηροῦ, ἀπὸ ἀνδρὸς
ἀδίκου ῥῦσαί pe, where the word answers to the Hebrew Ἵν. In like manner Job
xxxiii, 17, τὸ δὲ σῶμα αὐτοῦ ἀπὸ πτώματος ἐῤῥύσατο (D2); Prov. ii. 12, ἵνα ῥύσηταί με
ἀπὸ ὁδοῦ κακῆς, καὶ ἀπὸ ἀνδρὸς λαλοῦντος μηδὲν πιστόν. The relation stands thus:
ῥύεσθαι ἐκ is more frequent than ῥύεσθαι ἀπό, and signifies “to preserve from” more
rarely than this; but ῥύεσθαι ἀπό nevertheless signifies “to save out of” more frequently
than “to preserve from.” This is important for the exposition of Matt. vi, 13, ῥῦσαι ἡμᾶς
ἀπὸ τοῦ πονηροῦ, inasmuch as it is not here 60 ipso certain that the meaning is, preserve
us from the evil, which would be simply the positive statement of the preceding petition.
The question is, in what situation is the person praying,—is he standing face to face with
threatening danger, or is he already in the midst of it? The conception embraces both;
and ῥύεσθαι, answering thereto, includes both,—deliverance out of present and from still
future evil, from all that this conception includes ; see πονηρός, --ἃπα thus alone is it in
keeping with, and adequate to, the character of the prayer.

In the N. T. we find (L) ῥύεσθαί twa, Matt. xxvii. 43 ; 2 Pet. ii. '7.— (IL) ἐκ, Rom,
vii. 24; 2 Cor. i. 10; 2 Tim. iii. 11, iv. 17; 2 Pet. 11, 9, comp. Luke i. 74, aorist
passive. — Col. i. 13, 1 Thess. 1, 10, synonymously with λυτροῦν, ἀπολυτροῦν, σώζειν in
the gospel sense, comp. Luke i. 74; Rom. xi. 26.— (IIL) ἀπό, Matt. vi. 13 ; 2 Tim. iv. 18.
— Rom. xv. 31, 1 Thess. i. 10, 2 Thess. iii. 2, according to the connection = to pre-
serve, because the reference is to the future. — (IV.) Absolutely, Rom. xi. 26, ἥξει ἐς
Σιὼν ὁ ῥυόμενος = 83; the article is used generically.

Σ

Σ ἀρξ, κός, ἡ, (1) flesh. Plural, σαρκὰς φαγεῖν, Jas. v. 3; Rev. xvii. 16, xix. 18,
21, Gen, xli. 2, 3, 4, xlviii. 18, 19, and often, as in Homer, who but once, Od. xix. 450,
uses the singular to designate a piece of flesh. Σὰρξ καὶ dotea, as the substance of the

Σάρξ 518 Σάρξ

body, Luke xxiv. 39, πνεῦμα σάρκα καὶ ὄστεα οὐκ ἔχει; Eph. v. 80, μέλη ἐσμὲν τοῦ
σώματος αὐτοῦ ἐκ τῆς σαρκὸς αὐτοῦ καὶ ἐκ τῶν ὀστέων αὐτοῦ, cf. Gen. ii. 23. Next,
(11.) corporeity according to its material side, which, as an organic whole, is called σῶμα.
So 1 Cor. xv. 39, οὐ πᾶσα σὰρξ ἡ αὐτὴ σάρξ, ἀλλὰ ἄλλη μὲν ἀνθρώπων, ἄλλη δὲ σὰρξ
κτηνῶν κιτίλ., comp. vv. 88, 40, σῶμα; 1 Cor. vi. 16, ὁ κολλώμενος τῇ πόρνῃ ἕν σῶμά
ἐστιν, ἔσονται vap οἱ δύο εἰς σάρκα μίαν ; Eph. v. 31, comp. ver. 28 ; Matt. xix. 5, 6;
Mark x. 8. Generally the corporeal part of man, so called from the substance of it, Acts
ii, 26, ἐτε δὲ καὶ ἡ σάρξ μου κατασκηνώσει ἐπ᾽ ἐλπίδι ; ver. 31, οὔτε ἡ σὰρξ αὐτοῦ εἶδεν
διαφθοράν ; Rom. xiii. 14, τῆς σαρκὸς πρόνοιαν μὴ ποιεῖσθε εἰς ἐπιθυμίας ; 2 Cor. iv. 11,
ἐν τῇ θνητῇ σαρκὶ ἡμῶν ; vii. 5, οὐδεμίαν ἔσχηκεν ἄνεσιν ἡ σὰρξ ἡμῶν, ἀλλ᾽ ἐν παντὶ
θλιβόμενοι; x. 3, ἐν σαρκὶ περιπατεῖν ; Gal. ii. 20; Phil. i. 22, ζῆν ἐν σαρκί; i. 24,
ἐπιμένειν ἐν τῇ σαρκί; 1 Pet. iv. 2, τὸν ἐπίλοιπον ἐν σαρκὶ βιῶσαι χρόνον ; Col. ii. 1,
τὸν πρόσωπόν μου ἐν σαρκί; ver. 5, τῇ σαρκὶ ἄπειμι, ἀλλὰ τῷ πνεύματι σὺν ὑμῖν εἰμέ
(cf. 1 Cor. ν. 3, σῶμα); Eph. v. 29. Compare the designation of the whole man by
ψυχή and σάρξ, e.g. Ps. lxiii. 2, lxxxiv. 3. In like manner is σάρξ to be understood in
Rom. ii. 28, ἡ ἐν τῷ φανερῷ ἐν σαρκὶ περιτομή, as against ver. 29, περιτομὴ καρδίας ἐν
πνεύματι οὐ γράμματι ; Eph. ii. 11, τὰ ἔθνη ἐν σαρκὶ οἱ λεγόμενοι ἀκροβυστία ὑπὸ τῆς
λεγομένης περιτομῆς ἐν σαρκὶ χειροποιήτου ; Col. ii. 18, ἀκροβυστία τῆς σαρκός ; Gal.
vi. 13, ἵνα ἐν τῇ ὑμετέρᾳ σαρκὶ καυχήσωνται. In these passages, however, the choice
of σάρξ instead of σῶμα seems to indicate an intentional accuracy with reference to what
is peculiar to the σάρξ, cf. Gal. vi. 13 with ver. 12, Rom. iv. 1-10, 11, or to its contrast
with πνεῦμα. For strictly it holds true (111.) of σάρξ that it mediates and brings about
man’s connection with nature, cf. Gen. ii. 23, 24; 1 Cor. vi 16. Accordingly τὰ τέκνα
τῆς σαρκός, Rom, viii. 9, as against τῆς ἐπαγγελίας, cf. iv. 19. — Gal. iv. 23, ὁ μὲν ἐκ τῆς
παιδίσκης κατὰ σάρκα γεγέννηται ; ver. 29, ὁ κατὰ σάρκα γεννηθείς, as against ὁ κατὰ
πνεῦμα, Where κατὰ σάρκα is equivalent to, according to the conditions of human nature.
John iii. 6, τὸ γεγεννημένον ἐκ τῆς σαρκός (hence σάρξ as the object of lust, Jude 7;
2 Pet. ii. 10, 18, ef. Ecclus. xxiii. 16). Σρξ is also used to denote kinship, Rom. xi.
14, εἴ πως παραζηλώσω pov τὴν σάρκα; ix. 3, ὑπὲρ TOY ἀδελφῶν μου τῶν συγγενῶν μου
κατὰ σάρκα, cf. ix. ὅ, ἐξ ὧν ὁ Χριστὸς τὸ κατὰ σάρκα; i. 3, ἐκ σπέρματος Δαυὶδ κατὰ
σάρκα; 1 Cor. x. 18, βλέπετε τὸν ᾿Ισραὴχ κατὰ σάρκα. In the O. T. Isa. lviii. 7, ef.
Judg. ix. 2; 2 Sam. v. 1, xix. 13; Gen. ii 23. So also mankind as a whole are
designated πᾶσα σάρξ, Matt. xxiv. 22; Mark xiii. 20; Luke iii 6; John xvii. 2; Acts
ii, 17; 1 Pet. i 24; Rom. iii, 20; 1 Cor. i. 29; Gal. ii, 16. Cf awanba, Isa. xl. 5, Job
xxxiv. 15, Isa. Ixvi. 16, Jer. xxv. 31, and other places, because the distinctive features
of σάρξ are dwelt upon; on the one hand man’s frailty, weakness, and need of help; on
the other, the contrast which exists between humanity and God, or God’s testimony ; cf.
Deut. v. 26 (Isa. xxxiii. 14), 2 Chron. xxxii. 8, Ps. lxxviii. 39, Isa. xl. 5-7, Ps. lvi. 5,
Jer. xvii. 5 ; and upon its contrast with spirit, and especially the Spirit of God, Gen. vi.
3,17. Its contrast with the human πνεῦμα, as it appears in 2 Cor. vii. 5, οὐδεμίαν

Σάρξ 519 Σάρξ

ἔσχηκεν ἄνεσιν ἡ σὰρξ ἡμῶν, comp. ii. 13, οὐκ ἔσχηκα ἄνεσιν τῷ πνεύματί μου, and
other places, is not to be classed here, but under (11... Compare there ψυχὴ ...
σάρξ.

As σάρξ is the outward form of human nature——the medium of that nature,—the word
further serves (IV.) to denote human nature in and according to its corporeal manifestation,
1 John iv. 2, ᾿Ιησοῦς Χριστὸς ἐν σαρκὶ éednrvOads; 2 John 7, ἐρχόμενος ἐν σαρκί;
1 Tim. iii. 16, ἐφανερώθη ἐν σαρκί; Col. 1. 22, ὑμᾶς ἀποκατήλλαξεν ἐν τῷ σώματι τῆς
σαρκὸς αὐτοῦ, with which cf. Heb. x. 20, ἐνεκαίνισεν ἡμῖν ὁδὸν ... διὰ τοῦ καταπετάσ-
ματος τοῦτ᾽ ἔστιν τῆς σαρκὸς αὐτοῦ. Comp. Heb. xii. 9, of τῆς σαρκὸς ἡμῶν πατέρες,
opposed to τῷ πατρὶ τῶν πνευμάτων. --- John i. 14, ὁ λόγος σὰρξ ἐγένετο, σάρξ is called
that which the Logos became, that wherein it manifested itself (ἐν σαρκὶ ἐληλυθώς, see
under αἷμα, 1 John iv. 6). Comp. Rom. i. 3,ix. 5. In like manner σάρξ denotes human
nature in its bodily manifestation in 2 Cor. xi. 18, κατὰ σάρκα καυχᾶσθαι; Gal. vi. 13,
ἐν τῇ ὑμετέρᾳ σαρκὶ καυχ. ; Phil. iii. 3, 4, πεποιθέναι σαρκί, ἐν σαρκί, cf. ver. 5; Rom,
iv. 1, ri ἐροῦμεν ᾿Αβραὰμ εὑρηκέναι κατὰ σάρκα, cf. vv. 10, 11; Col. ii, 18, νεκροὶ ἐν
τῇ ἀκροβυστίᾳ τῆς σαρκὸς ὑμῶν; Jude 8, σάρκα μιαίνουσιν; 1 Cor. i. 26, σοφοὶ κατὰ
σάρκα, parallel with ver. 27, τοῦ κόσμου, cf. vv. 20, 21, 25.— In this application of the
word we must have regard to what is further to be affirmed concerning σάρξ, and
especially to what determines the Pauline use of the word, namely, (V.) that all that is
peculiar to human nature in its corporeal embodiment is said to belong to it, cf. 1 Cor.
iii 4, ἄνθρωποι, parallel with ver. 3, σαρκικοί ἐστε καὶ κατ᾽ ἄνθρωπον περιπατεῖτε ;
Rom. vi. 19, ἀνθρώπινον λέγω Sia τὴν ἀσθένειαν τῆς σαρκὸς ὑμῶν, as conversely, the
peculiarities or idiosyncrasies of the σάρξ in turn affect the nature of the man. Hence
its contrast with the καινὴ κτίσις, 2 Cor. v. 16,17, κατὰ σάρκα, ver, 16 (comp. John
viii. 15), may be taken in an objective or subjective sense, cf. John 1. 13, iii. 6, so that
in the one case σάρξ is parallel to ὁ ἔξω ἄνθρωπος, cf. 2 Cor. iv. 16, 11, Col. i. 24, and
in the other parallel to ὁ πάλαιος ἄνθρωπος, Rom, vi. 6, viii. 3 sqq. Human nature, as
every one receives it through the σάρξ, manifests itself in the σάρξ, and is determined
by it and called after it, and thus it comes to stand in contrast with πνεῦμα, the divine
nature (cf. 2 Pet. 1. 4; Rom. viii. 3 sqq.; Eph. iii. 16), in a metaphysical and moral
sense, Rom. viii. 3, of μὴ κατὰ σάρκα περιπατοῦντες ἀλλὰ κατὰ πνεῦμα ; Gal. iii. 3,
ἐναρξάμενοι πνεύματι viv σαρκὶ ἐπιτελεῖσθε; v. 17, ἡ σὰρξ ἐπιθυμεῖ κατὰ τοῦ
πνεύματος, τὸ δὲ πνεῦμα κατὰ τῆς σαρκός ; Matt. xxvi. 41, τὸ μὲν πνεῦμα πρόθυμον, ἡ
δὲ σὰρξ ἀσθενής; Mark xiv. 38; 1 Cor. v. 5, εἰς ὄλεθρον τῆς σαρκὸς, ἵνα τὸ πνεῦμα
σωθῇ; 1 Pet. iv. 6; Gal. vi. 8, ὁ σπείρων εἰς τὴν σάρκα ἑαυτοῦ, ἐκ τῆς σαρκὸς θερίσει
φθοράν' ὁ δὲ σπείρων εἰς τὸ πνεῦμα, ἐκ τοῦ πνεύματος θερίσει ζωὴν αἰώνιον (cf. John
xvii, 2). Cf. Rom. i. 3; 1 Tim, iii. 16; 1 Pet. iii, 18; Rom. ii 28, viii 4-9, 12, 13;
2 Cor. vii. 1, μολυσμὸς σαρκὲς καὶ πνεύματος, pollution which comes upon human nature
in its bodily manifestation, and which at the same time injures the divine life-principle
in the Christian, cf. 1 Cor, v. 5; Gal. v. 16, 17, 19, iii. 3, ἐναρξάμενοι πνεύματι viv

Σάρξ 520 Σάρξ

σαρκὶ ἐπιτελεῖσθε, cf. ν. 17, vi. 12 sqq. Cf. also for this contrast the O. T. texts above
cited.

Thus σάρξ comes at length, in distinct and presupposed antithesis to πνεῦμα, to
signify (VI.) the sinful condition of human nature, in and according to its bodily manifesta-
tion, cf. 2 Cor. x. 2, 3, ἐν σαρκὶ yap περιπατοῦντες οὐ κατὰ σάρκα στρατευόμεθα, and in
such a manner that this same σάρξ, by means of which human nature exhibits itself,
and its possession by the individual is brought about, mediates or effectuates also that
sinful condition ; accordingly σὰρξ ἁμαρτίας, the σάρξ determined by sin, Rom. viii. 3;
cf. the expressions in 1 Cor. vii. 28, θλίψιν τῇ σαρκὶ ἕξουσιν; 2 Cor. vii. 5, οὐδεμίαν
ἔσχηκεν ἄνεσιν ἡ σὰρξ ἡμῶν ; xii. 7, ἐδόθη μοι σκόλοψ' τῇ σαρκί, with Rom. xiii. 14, τῆς
σαρκὸς πρόνοιαν μὴ ποιεῖσθε εἰς ἐπιθυμίας ; Col. ii. 28, ἐν ἀφειδίᾳ σώματος... πρὸς
πλησμονὴν τῆς capKos.—Gal. v. 18, εἰς ἀφορμὴν τῇ σαρκί; 1 Pet. iv. 1, Χριστοῦ παθόντος
σαρκὶ... ὁ παθὼν ἐν σαρκὶ πέπαυται ἁμαρτίας. The bodily organism is accordingly
defined as σῶμα τῆς σαρκός, Col. ii. 11, cf. i 22, and κατὰ σάρκα ζῆν stands parallel with
πράξεις τοῦ σώματος, Rom. viii. 12, 13, cf. vii. 5, ὅτε γὰρ ἦμεν ἐν TH σαρκὶ, τὰ παθήματα
τῶν ἁμαρτιῶν ἐνεργεῖτο ἐν τοῖς μέλεσιν ἡμῶν, where τὰ μέλη, as in vii. 28, βλέπω νόμον
ἐν τοῖς μέλεσίν μου,---ὁ νόμος τῆς ἁμαρτίας ὁ ὧν ἐν τοῖς wéXeow,—are not to be under-
stood merely as τὰ μέλη τοῦ σώματος, but, according to the context, as τὰ μέλη τοῦ
σώματος τῆς σαρκός, because from Rom. vii. 5 compared with ver. 20 the instruments
of the bodily organism are ruled by the ἁμαρτία οἰκοῦσα ἐν ἐμοί, ver. 20; τοῦτ᾽ ἔστιν τῇ
σαρκί μου, ver. 18, cf. Rom. vi. 13; from which it is clear that the σάρξ is not in itself
the principle of sin, but has been taken possession of by the principle of sin; see also
what follows. The expressions φρόνημα τῆς σαρκός, Rom. viii. 6, 7, cf. ver. 5, τὰ τῆς
σαρκὸς φρονεῖν, and ἐπιθυμία τῆς σαρκός, Gal. v. 16, 24, cf ver. 17, Eph. 11. 2, 3,
2 Pet. ii. 18 (οὗ ver. 10), 1 John ii. 16; θελήματα τῆς σαρκός, Eph. ii. 3; νοῦς τῆς
σαρκός, Col. ii. 18, may likewise be explained by the fact that σάρξ denotes sinfully-
conditioned human nature, and that this σάρξ, as it is the means whereby human nature
is possessed, has at the same time a power determining the person; cf. Rom. viii. 5, of κατὰ
σάρκα ὄντες, with ver. 8, of ἐν σαρκὶ ὄντες ; vii. 18, ἐν ἐμοὶ τοῦτ᾽ ἔστιν ἐν τῇ σαρκί pov.
Hofmann, Schriftbew. i. 559, “ The nature of man is that of a corporeal essence, but of a
corporeal essence which is to be personal, so that the ungodly impulse of the inborn
nature shows itself in the ungodly bearing of the ego, receiving it as its nature.” See
under σῶμα the import of corporeity as the condition of human nature. For this very
reason it is possible to distinguish σάρξ and νοῦς, as in Rom. vii. 25, dpa οὖν αὐτὸς ἐγὼ
τῷ μὲν νοὶ δουλεύω νόμῳ θεοῦ, τῇ δὲ σαρκὶ νόμῳ ἁμαρτίας, and again to designate νοῦς,
like σῶμα, as νοῦς τῆς σαρκός, according to the relation of the person to his nature ;
ef. Eph. ii. 3, ποιοῦντες τὰ θελήματα τῆς σαρκὸς καὶ τῶν διανοιῶν, in explanation of
ἀναστρέφεσθαι ἐν ταῖς ἐπιθυμίαις τῆς σαρκός. ---- ΑΒ σάρξ is contrasted with πνεῦμα, so
also with συνείδησις (see πνεῦμα, συνείδησις, cf. Rom. i. 9; 2 Tim. i 3). In 1 Pet.
iii. 21 and Heb. ix. 13, ix, 10, σαρκὸς καθαρότης and δικαιώματα σαρκός indicate that

ee

ΝΟ νυ.

ee νΝ

Σάρξ 521 Σάρκινος

the operations and ordinances of the O. T. had as their immediate object and their limit
the corporeal manifestation of human nature, because they could not penetrate effectively
into the inner life of man. This only was effected, that the σάρξ should not hinder the
fellowship and communion in the O. T. economy with its promises and hopes; cf. Rom.
viii. 3, 7, 14, and the following passage from the Apol. C. A. 254, which is in keeping
with this meaning of σάρξ, “ Dicebantur in lege quaedam propitiatoria sacrificia propter
significationem seu similitudinem, non quod mererentur remissionem peccatorum coram Deo,
sed quia mererentur remissionem peccatorum secundum justitiam legis, ne illi, pro quibus
fiebant, eacluderentur ab ista politia.” As to σάρξ in connection with ata, Matt. xvi. 17;
John vi. 51sqq.; 1 Cor. xv. 50; Gal. 1. 16; Eph. vi. 12; Heb. ii. 14,—see αἷμα.

Σαρκικός, cdpxwos—the reading is doubtful in Rom. vii. 14; 1 Cor. iii. 1, 3;
2 Cor. i 12; Heb. vii. 16. σαρκικός is undisputed in Rom. xv. 27; 1 Cor. ix. 11;
2 Cor. x. 4; 1 Pet. ii, 11; it is certain in 1 Cor, iii, 3; 2 Cor. i. 12. σάρκινος in
2 Cor. iii. 3.

Σαρκικός, equivalent to κατὰ σάρκα, distinctive of the flesh, what attaches to the
σάρξ as corporeity; Rom. xv. 27, εἰ yap τοῖς πνευματικοῖς αὐτῶν ἐκοινώνησαν τὰ ἔθνη,
ὀφείλουσιν καὶ ἐν τοῖς σαρκικοῖς λειτουργῆσαι αὐτοῖς ; 1 Cor. ix. 11, εἰ ἡμεῖς ὑμῖν τὰ
πνευματικὰ ἐσπείραμεν, μέγα εἰ ἡμεῖς ὑμῶν τὰ σαρκικὰ θερίσωμεν. Cf. σάρξ as determined
by human nature in its bodily manifestation ; see under σάρξ in Deut. v. 26, etc., 2 Cor.
x. 4, τὰ ὅπλα τῆς στρατείας ἡμῶν οὐ σαρκικὰ ἀλλὰ δυνατὰ τῷ θεῷ, cf. Jer. xvii. 5,.and
elsewhere. Belonging to σάρξ as to sinful human nature, 1 Pet. ii 11, ἀπέχεσθε τῶν
σαρκικῶν ἐπιθυμιῶν, αἵτινες στρατεύονται Kate Ths ψυχῆς. Cf. Polyc. ad Phil. 5, πᾶσα
ἐπιθυμία κατὰ τοῦ πνεύματος στρατεύεται, see ἐπιθυμία; concerning 1 Cor. iii. 3, 2 Cor.
i 12, see below.

Σάρκεινος, of flesh, carnal, 2 Cor. iii. 3, οὐκ ἐν πλαξὶν λιθίναις, GAN ἐν πλαξὶν
καρδίας σαρκίναις. In all places, except 1 Cor. iii, 3, where Lachm. and Tisch, read
σαρκικοί, Codd. Ὁ F G σάρκινοι, σάρκινος is preferred to σαρκικός in modern recensions
(Griesb., Lachm., Tisch.). Σαρκικός is unknown in non-biblical Greek (excepting in
Aristot. h. a. x. 2, ὅταν δὲ σαρκικώτερα ἢ τὴν χρόαν τὰ σημεῖα), and this may explain
the insertion of σάρκινος in the text. But as σαρκικός is undisputed in the above-
named places, we must suppose that the grosser σάρκινος may have been supplanted by
the more abstract σαρκικός. So Rom. vii. 14, ἐγὼ δὲ σάρκινός εἰμι πεπραμένος ὑπὸ τὴν
ἁμαρτίαν, in antithesis with ὁ νόμος πνευματικός ἐστιν, where σάρκινος gives a very good
sense ; cf. ver. 18, οὐκ οἰκεῖ ἐν ἐμοὶ τοῦτ᾽ ἔστιν ἐν τῇ σαρκί μου ἀγαθόν ; see Ps, lxxviii.
39. The difference is like that between σὰρξ εἰμί and κατὰ σάρκα εἰμί (Rom. viii. 5).
So also 1 Cor. iii. 1, οὐκ ἠδυνήθην λαλῆσαι ὑμῖν ὡς πνευματικοῖς GAN ὡς σαρκίνοις,
where the grosser term is chosen, while in ver. 3 (except in Codd. D F 6) σαρκικοί
appears, and in ver. 4 simply ἄνθρωποι, because the fact that the Corinthians were

3U

Σάρκινος 522 Σέβω

σαρκικοί and ἄνθρωποι justified the apostle in the use of the epithet σάρκινοι, for they
manifested only their sinful human nature, and not that the Spirit of God was dwelling
in them, cf. ver. 16, οὐκ οἴδατε ὅτι... TO πνεῦμα τοῦ θεοῦ οἰκεῖ ἐν ὑμῖν. In 2 Cor. i, 12
the reading σαρκώῃ is badly attested (Εἰ G), and ἐν σοφίᾳ σαρκικῇ corresponds with
σοφὸς κατὰ σάρκα, 1 Cor. i. 26. On the contrary, in Heb. vii. 16 the reading ὃς οὐ
κατὰ νόμον ἐντολῆς σαρκίνης γέγονεν, instead of σαρκικῆς, is adopted by Griesb., Lachm.,
Tisch., where the prescription of the law is called ἐντολὴ σαρκίνη, because it attaches the
priesthood to natural descent.

Σ é8 a, from the root σεβ, cf. the Latin severus, Greek σεμνός. The idea lying at
its root is that of reverential fear, profound respect (Curtius, Schenkl), chiefly applied to
the bearing of men towards the gods; = to honour them reverentially, with holy awe. The
active only in the Tragic poets, the middle in Homer and the. Attics, in the present
imperfect and aor. pass. ἐσέφθην. The fut. σεβήσομαι, Diog. L. vii. 120; ἐσεψάμην,
Phot. xix. 7; Hesych., σέβεσθαι: αἰδεῖσθαι, ἐντρέπεσθαι, προσκυνεῖν, αἰσχύνεσθαι (as to
this last meaning, see below). Xen. Mem. iv. 4. 19, ἐγὼ μὲν θεοὺς οἶμαι τοὺς νόμους
τούτους (sc. ἀγράφους) τοῖς ἀνθρώποις θεῖναι: καὶ γὰρ παρὰ πᾶσιν ἀνθρώποις πρῶτον
νομίζεται θεοὺς σέβειν ; Id. Ag. xi. 1, τὰ ἱερὰ καὶ ἐν τοῖς πολεμίοις ἐσέβετο. Next, it is
used generally of any religious or pious relationship, Xen. Cyrop. viii. 8. 1, οἱ ἀρχόμενος
Κῦρον ὡς πατέρα ἐσέβοντο; Hell. vii. 3. 12, ὡς ἄνδρα ἀγαθὸν κομισάμενοι ἔθαψάν τε ἐν
τῇ ἀγορᾷ καὶ ὡς ἀρχηγέτην τῆς πόλεως σέβονται. -- Τῦ appears transitively and in-
transitively ; (I.) transitively, to honour, to reverence, to fear, of man’s bearing to the gods,
and towards whatever is ὅσιον (see ἀσεβής, etc.). Plat. Phaedr, 251 A, ὡς θεὸν σέβεται;
Legg. xvii. 177 D, ὁ φύσει καὶ μὴ πλαστῶς σέβων τὴν δίκην. Thus we find it in the
LXX. = 8%, Josh. iv. 14, ὅπως γνῶσιν πάντα τὰ ἔθνη τῆς γῆς Ste ἡ δύναμις τοῦ κυρίου
ἰσχυρά ἐστιν, καὶ ἵνα ὑμεῖς σέβησθε κύριον τὸν θεὸν ἡμῶν ἐν παντὶ ἔργῳ ; xxii. 25; Job
i. 9; Jonah i. 9, τὸν κύριον θεὸν τοῦ οὐρανοῦ ἐγὼ σέβομαι. Cf. Isa. xxix. 13, as parallel
with τιμᾶν; Wisd. xv. 6, 18, of the heathen cultus; 2 Macc. i. 3. Elsewhere 87 is
generally = φοβεῖσθαι. In the N. T. Matt. xv. 9; Mark vii. 7, from Isa. xxix. 13; Acts
xviii, 13, παρὰ τὸν νόμον ἀναπείθει οὗτος τοὺς ἀνθρώπους σέβεσθαι τὸν θεόν; xix.
27, of the heathen cwltus; xvi. 14 and xviii. 7, of the fear of God in those who were
not Jews, cf. x. 2, Κορνήλιος εὐσεβὴς καὶ φοβούμενος τὸν θεόν.----(11.) Intransitively,
Hesych. = αἰσχύνεσθαι, to fear or dread what is wrong. It seems to denote the religious
character of moral reverence, so that it is not strictly intransitive, but only without object
= God-fearing, to be God-fearing as to doing something. To this view the N. T. use of
the absolute σέβεσθαι leads, σέβεσθαι being = to be God-fearing, used of proselytes, οἱ
σεβόμενοι, Acts xiii, 43, 50, xvii. 4, 17, τοῖς ᾿Ιουδαίοις καὶ τοῖς σεβομένοις, cf. the equally
absolute of φοβούμενοι, 2 Chron. v. 6. That it occurs in profane Greek only of fear of
wrong, and not of the conscientious practice of right, is accounted for if we consider the
nature of the fear of God entertained. Cf. also the positive εὐσεβής, which becomes

ae >

eS eS eee ee

Σέβω 528 ᾿Ασεβέω

positive only in virtue of the compound; Plat. Tim. 69 D, σεβόμενοι μιαίνειν τὸ
θεῖον.

Σεβάξομα:ιε-: σέβομαι, sometimes in Homer and in later Greek. In the N. T.
Rom. i. 25.

Σέβασμα, τό, only in later Greek for oé8as=the object of holy respectful
reverence, Acts xvii. 23; 2 Thess. ii. 4, ὁ ὑπεραιρόμενος ἐπὶ πάντα λεγόμενον θεὸν ἢ
σέβασμα, with which comp. Dan. xi. 36,37; Jude 8; 2 Pet. ii 10. Also = σέβασις,
just as σέβας signifies reverence ; Clem. Alex. Strom. vii. 829, πατὴρ σεβάσματι καὶ συγῇ
σεβαστός.

"AceB 7s, ες, godless, without fear and reverence of God; not =7rreligious, but posi-
tively, he who practises the opposite of what the fear-of God demands; derived from the
absolute (intrans.) σέβεσθαι, it is the religious name for immoral and impious behaviour.
Pausan. iv. 8. 1, θεῶν ἀσεβής = he who sins against the gods, cf. ἀσεβεῖν; Xen. Anab. ii.
5. 20, τρόπος πρὸς θεῶν ἀσεβὴς πρὸς ἀνθρώπων αἰσχρός ; Cyrop. viii. 8. 27, φημὶ yap
Πέρσας... καὶ ἀσεβεστέρους περὶ θεοὺς καὶ ἀνοσιωτέρους περὶ συγγενεῖς καὶ ἀδικωτέρους
περὶ τοὺς ἄλλους ; viii. 7. 22, μήποτε ἀσεβὲς μηδὲν μηδὲ ἀνόσιον μήτε ποιήσητε μήτε βου-
λεύσητε; LXX. = NDA, 42M, Job viii. 13, xv. 34, xxvii. 8; Prov. xi. 9; Isa. χχχ , 14;
‘ib, Ezek. xx. 38. Most frequently = yt, Gen. xviii. 23, 25, and often, see ἄδικος. Cf.
yer was, Job xxxiv. 8, xxxvi. 12 = wow >, ἀσεβεῖς. Often as a noun in the Apocrypha,
Wisd. iii. 10, iv. 16, xix. 1, Ecclus. xii. 6, and often, opposed to δίκαιος, Rom. iv. 5,
v. 6; Ex. xxiii. 7; synonymous with ἁμαρτωλός, Rom. v. 6, 8; joined therewith, 1 Tim.
1, 9, 1 Pet. iv. 18, Jude 15. Elsewhere, 2 Pet. ii. 5, iii. 7; Jude 4, οἱ ἀσεβεῖς τὴν τοῦ
θεοῦ ἡμῶν χάριτα μετατιθέντες εἰς ἀσέχγειαν Kal τὸν μόνον δεσπότην Kal κύριον ἡμῶν
᾿Ιησοῦν Χριστὸν ἀρνούμενοι. As to its comparative rareness in biblical Greek, see

ἀσεβεῖν.

᾿Ασέβεια, ἡ, godlessness, synonymous with ἀδικία. Xen. Cyrop. viii. 8. 7, διὰ τὴν
ἐκείνων περὶ μὲν θεοὺς ἀσέβειαν, περὶ δὲ ἀνθρώπους ἀδικίαν; Apol. 24, πολλὴν ἑαυτοῖς
συνειδέναι ἀσέβειαν καὶ ἀδικίαν. It is the religious designation and estimate of impious
and immoral conduct, Rom. i. 18, ἐπὶ πᾶσαν ἀσέβειαν καὶ ἀδικίαν ἀνθρώπων τῶν τὴν
ἀλήθειαν ἐν ἀδικίᾳ κατεχόντων. In the 1ΧΧ. -- ἣν, Ps. xxxii. 6, Ezek. xxxiii 9; 904,
Prov. iv. 17, Eccles. viii. 8, Hos. x. 4; My, Deut. ix. 4, xxv. 3, Prov. xi. 5. It is
worthy of note that, besides ἀδικία, it is the only word for )WB, see ἁμαρτάνειν. In the
N. T. besides Rom. i. 18, in 2 Tim. ii, 16, ἐπὶ πλεῖον γὰρ προκόψουσιν ἀσεβείας ; Tit.
ii, 12, ἵνα ἀρνησάμενοι τὴν ἀσέβειαν καὶ τὰς κοσμικὰς ἐπιθυμίας σωφρόνως καὶ δικαίως
καὶ εὐσεβῶς ζήσωμεν; Jude 15, τὰ ἔργα ἀσεβείας. The plural, Rom. xi. 26, Jude 18,
answering to the Hebrew oyun.

᾿Ασεβέω, to act impiously, to sin against anything which we should account sacred,
πρός, περί τινα, TL; e.g. πρὸς τὰ θεῖα, περὶ ξένους, εἰς μυστήρια (Xen.) εἰς, 2 Mace. iv. 38.

“Ασεβέω 524 Εὐσέβεια

Rarely with the accusative in the same sense. Oftener without object =to trespass, to
commit any offence. In the LXX. it but rarely occurs=yvp, Isa. lix. 13; Jer. ii. 8, 29,
li 13; Zeph. iii, 11; oon, Prov. viii. 36. Also=yvh. Still more rarely in the N. Τὶ
Generally the negative and strong terms ἀδικεῖν, ἀσεβεῖν, ἀνόσια ποιεῖν, which occur often
in profane Greek, are met with in Scripture far more rarely than the positive ἁμαρτάνειν
(to which ἀσεβεῖν is parallel in Wisd. xiv. 9; Ecclus. xv. 20), which in profane Greek
was far less morally, and still less religiously estimated. Herein is manifest, on the one
hand, the far deeper religious view of Scripture, which estimates “ failings,” or sins of
omission, so seriously, and, on the other, its deeper humanity, which does not resort to the
strongest terms to designate whatever is actually sinful. The words in Wisd. xiv. 9, ἐν
ἴσῳ μισητὰ θεῷ καὶ ὁ ἀσεβῶν καὶ ἡ ἀσέβεια αὐτοῦ, represent accordingly an unscriptural
view. In the N. T. it occurs only in a very strong reference, 2 Pet. ii. 6, ὑπόδειγμα
μελλόντων ἀσεβεῖν (of Sodom and Gomorrah); Jude 15.—TIsa. lix. 13, ἠσεβήσαμεν καὶ
ἐψευσάμεθα καὶ ἀπέστημεν ὄπισθεν τοῦ θεοῦ ἡμῶν, comp. ver. 12.

Εὐσεβ xs, ες, God-fearing, full of holy and devout reverence; in Plat. Huthyphr. 5 C,
parallel to and interchangeable with ὅσιος ; Lucian, de calum. 14, in combination with
φιλόθεος ; Xen. Apol. 19, γεγεννημένον ἐξ εὐσεβοῦς ἀνόσιον ; Mem. iv. 8. 11, εὐσεβὴς
μὲν οὕτως, ὥστε μηδὲν ἄνευ τῆς τῶν θεῶν γνώμης ποιεῖν ; therefore of one who is ruled, in
what he does and avoids, by reverence and godly fear. With a religious reference only,
and not denoting moral behaviour, in ibid. iv. 6. 4, ὁ τὰ περὶ τοὺς θεοὺς νόμεμα εἰδὼς... ὁ
νομίμως ὡς δεῖ τιμῶν τοὺς θεοὺς . .. εὐσεβής ἐστι. For the strict range of the thought,
see εὐσέβεια. Cf. also Plat. Phil. 39 E, δίκαιος ἀνὴρ καὶ εὐσεβὴς καὶ ἀγαθὸς πάντως.
Unknown as it is in older Greek, the word and its derivatives occur chiefly in the Trage-
dians, from Xenophon downwards, in prose. Seldom in the LXX.; only so far as is
known in Isa. xxiv. 16, xxvi. 7 =P", xxxii. 6 τὸ 2.1), Often in Ecclus. xi. 15, 20, xii.
2, 4, xxxix. 27, xliii. 32, ete. In the N. T. opposed to ἄδικος, 2 Pet. ii. 9. Elsewhere
only in Acts x. 2, 7, of Cornelius, etc., εὐσεβὴς καὶ φοβούμενος τὸν θεόν ; Acts xxii. 12, Rec.
text, ἀνὴρ εὐσεβὴς κατὰ τὸν νόμον ; Lachm, reads εὐλαβής ; Tisch., av. κατὰ τ. v. The adv.
εὐσεβῶς, 2 Tim. iii. 12, εὐσεβ. ζῆν; Tit. ii, 12, σωφρόνως καὶ δικαίως καὶ εὐσεβῶς ἕ,, as
usually also εὐσέβεια, εὐσεβεῖν, occur in a few places in the Acts and 2 Peter, and else-
where only in the pastoral Epistles, where the language in other respects likewise closely
approaches the manner of genuine Greek, see καλός. Accordingly, εὐσεβής, εὐσέβεια,
must be taken in their widest sense, as above, Xen. Mem. iv. 8. 11.

Εὐσέβεια, ἡ, piety, the good and careful cherishing of the fear of God (ev.). Luther,
godliness; Niigelsbach, nachhom. Theol. iii. 1. 2, “the recognition of dependence upon the
gods, the confession of human dependence, the tribute of homage, which man renders in
the certainty that he needs their favour,—all this is εὐσέβεια, manifest in conduct and con-
versation, in sacrifice and prayer.” Again, ii. 23, “ εὐσεβεῖν and σωφρονεῖν (the recogni-
tion of and keeping within the limits of one’s own nature) so harmonize that the εὐσεβῶν

—_—

Εὐσέβεια 525 ᾿Ασθενής

is a σώφρων περὶ τοὺς θεούς (Xen. Mem. iv. 8. 2), the σώφρων is ἃ εὐσεβῶν περὶ τοὺς
ἀνθρώπους, as linguistic usage itself variously shows us, when εὐσεβεῖν is used of the
equitable bearing of man to man; cf. Liibker, Soph. Theol. ii. 54.” And as σωφρονεῖν
and εὐσεβεῖν together denote the sum of man’s moral and religious conduct, so also do
εὐσέβεια and δικαιοσύνη, the latter = σωφροσύνη, Nigelsb. v. 227. Plat. Def. 412 C, δικαιο-
σύνη περὶ θεούς, cf. Tit. 11. 12, σωφρόνως καὶ δικαίως καὶ εὐσεβῶς ffjv.—In the LXX.
seldom, Prov. i. 4, Isa. xi. 2, xxxiii 6 =i MN. Often in 4 Macc.; Wisd. x. 12;
Ecclus. xlix. 3; 2 Mace. iii. 1. In Josephus, contrasted with εἰδωλολατρεία. In the
N. T., besides Acts iii. 12, only in 1 and 2 Tim., Tit., 2 Pet., and in the very wide appli-
cation as given under εὐσεβής; 2 Pet. 1. ὃ, τὰ πρὸς ζωὴν καὶ εὐσέβειαν ; vv. 6, 7; 1 Tim.
ii. 2, iii. 16, τὸ τῆς εὐσεβείας μυστήριον ; iv. 7, γύμναξε δὲ σεαυτὸν πρὸς εὐσέβειαν ; ver.
8, vi. 8, 5, 6, 11, δικαιοσύνη, εὐσέβεια, πίστις κιτιλ.; 2 Tim. iii. 5, μόρφωσις εὐσεβείας ;
Tit. i. 1; ἀλήθεια ἡ κατ᾽ εὐσεβείαν. It is worthy of remark, that when once it was shown
what the μυστήριον τῆς εὐσεβείας is as contrasted with heathen views of the expression,
the word came unmistakeably to be the distinctive title for the sum of Christian behaviour.
The plural, like ἀσέβειαι, δικαιοσύναι, etc.,in 2 Pet. iii, 11.

Εὐσεβ έω, to be pious, to act as in the fear of God, usually περί, πρὸς τινά, rarely
with the accus., Acts xvii. 23, ὃ (al. dv) οὖν ἀγνοοῦντες εὐσεβεῖτε; 1 Tim. v. 4, τὸν ἔδιον
οἶκον εὐσεβεῖν =to fulfil one’s duty in reference to, etc. in the fear of God. Not in tha
LXX.

Σ θεν ὁ ὦ, unknown in profane Greek. Only in 1 Pet. v.10 = to strengthen. Hesych.,
σθενώσει' ἐπισχύσει, δυναμώσει. Pape is in error, though he appeals to Hesych., when
he makes it = σθένω, which means, intransitively, to be strong, to have ability, δύνασθαι.-----
From σθένος, in poetry = strength, power, might, in prose only παντὶ σθένει with κατὰ τὸ
δύνατον. LXX. Job xvi. 15, τὸ δὲ σθένος μου εἰς γῆν ἔσβεσαν -- NP.

"Ac Verne, ες, without strength, powerless.—(I.) In profane Greek almost always only
in a physical sense = weak, powerless, without ability, μικρός te καὶ αἰσχρὸς καὶ ἀσθενής,
as against καλός, μέγας, ἰσχυρός, Xen. Mem. ii. 6.12. So of bodily powers and of par-
ticular senses, of the number of an army, of a fortress, etc. Xen. Cyrop. viii. 7. 6, γῆρας
ἀσθενέστερον τῆς νεότητος γιγνόμενον ; 2 Cor. x. 10, ai μὲν ἐπιστολαὶ, φησὶν, βαρεῖαι
καὶ ἰσχυραί" ἡ δὲ παρουσία τοῦ σώματος ἀσθενὴς, καὶ ὁ λόγος ἐξουθενημένος. In 1 Cor.
xii. 22, of the members of the body; in 1 Pet. iii. 7, of the wife, ἀσθενέστερον σκεῦος.
——1 Cor. i. 25, τὸ ἀσθενὲς τοῦ θεοῦ ἰσχυρότερον τῶν ἀνθρώπων éotly—with reference
to Christ crucified, ver. 23.—Ver. 27, τὰ ἀσθενῆ τοῦ κόσμου ἐξελέξατο ὁ θεὸς, ἵνα
καταισχύνῃ τὰ ἰσχυρά; 1 Cor. iv. 10, With this compare the synonymous πένης = the
Hebrew °3¥, Prov. xxii. 22, xxx. 14. Then = sick, Matt. xxv. 39, 43, 44; Luke ix, 2,
x. 9; Acts iv. 9, v. 15, 16; 1 Cor. xi. 30.—(II.) Transferred to the mental sphere,
Heb. vii. 18, τὸ τῆς ἐντολῆς ἀσθενὲς καὶ ἀνωφελές ; Gal. iv. 9, τὰ ἀσθενὴ καὶ πτῶχα

᾿Ασθενής 526 ᾿Ασθένεια

στοιχεῖα. Thus very rarely in profane Greek ; in Thucyd., Aristotle, combined with λόγος,
συλλογισμός ; Herod. iv. 95, “Ελλήνων οὐ τῷ ἀσθενεστάτῳ σοφίστῃ Πυθαγόρῃ. Some-
times in Josephus. — (111.) It does not cccur at all in profane Greek or in the LXX. of
moral states. Thus first in 1 Cor. viii. 9, 10, ix. 22,6 ἀσθενής, οἱ ἀσθενεῖς, of those who,
oppressed with moral doubt, lack the ἐξουσία (viii. 9), by virtue of which the apostle can
say, πάντα μοι ἔξεστι, 1 Cor. vi. 12, x. 23. Thus in 1 Thess. v. 14, ἀσθενής stands side
by side with ὀλυγόψυχος. Hence 1 Cor. viii. 7, συνείδησις ἀσθενὴς οὖσα. This use of the
word is clearly occasioned both by the opposite ἐξουσία, and as an abbreviation of the fuller
ἀσθενεῖν τῇ πίστει, Rom. xiv. 1; comp. ἀσθενεῖν, vv. 2, 21; 1 Cor. viii. 9, 11, 12;
ἀσθένημα, Rom. xv. 1. It is used differently in Rom. v. 6, ἔτε yap Χριστὸς, ὄντων ἡμῶν
ἀσθενῶν, κατὰ καιρὸν ὑπὲρ ἀσεβῶν ἀπέθανεν. Thus absolutely of moral powerlessness,
ἀσθενής, ἀσθένεια, ἀσθενεῖν occur nowhere in the N. T., and there is great difficulty in
taking it, with reference to the thoughts which we find in Rom. vii. 18, cf. Matt. xxvi. 41,
τὸ μὲν πνεῦμα πρόθυμον, ἡ δὲ σὰρξ ἀσθενής, ἃ5 synonymous with the following ἁμαρτωλός,
ver. 8,50 that it would stand (Fritzsche, Hofmann) in antithesis to the capability of loving
God as the gift of the Holy Spirit, ver. 5, or would receive its significance from this anti-
thesis; apart from the fact that such capability is not spoken of in ver. 5, see under ὠγάπη.
We must therefore take ἀσθενής in antithesis with the state and ability of the believer
described in vv. 1-5, and therefore as if in analogy with ἀσθενεῖν or ἀσθενεῖν τῇ πίστει͵
see above.

᾿Ασθένεια, ἡ, (I.) physically, powerlessness, weakness, 1 Cor. xv. 43, σπείρεται ἐν
ἀσθενείᾳ, ἐγείρεται ἐν δυνάμει; 2 Cor. xiii. 4; with 1 Cor. ii. 3 comp. 2 Cor. x. 10; Gal.
iv. 13. — 2 Cor. xi. 30, xii. 5, 9,10; Heb. xi. 34. — Then, sickness, Matt. viii. 17; Luke
v. 15, viii. 2, xiii. 11, 12; John v. 5, xi, 4; Acts xxviii, 9; 1 Tim. v. 23.—(IL)
Transferred to the mental sphere, powerlessness, lack of power and capability (not in profane
Greek), Rom. vi. 19, ἀνθρώπινον λέγω διὰ τὴν ἀσθενείαν τῆς σαρκὸς ὑμῶν, comp. Matt.
xxvi. 41; 1 Cor. iii 1; Rom. viii. 26, τὸ πνεῦμα συναντίλαμβάνεται τῇ ἀσθενείᾳ ὑμῶν.
It denotes the weakening of the life-power proceeding from the σάρξ, and again showing
itself therein; the weakening of the divine life-principle in all its manifestations meta-
physically, morally, and intellectually; comp. Heb. vii. 28, ὁ νόμος yap ἀνθρώπους
καθίστησιν ἀρχιερεῖς ἔχοντας ἀσθενείαν, ὁ λόγος δὲ τῆς ὁρκωμοσίας τῆς μετὰ τὸν νόμον
υἱὸν εἰς τὸν αἰῶνα τετελειωμένον; comp. 2 Cor. xiii. 4. It is just herein that the
peculiar import of the human ἀσθένεια consists, and its closer though not necessarily
causative connection with sin, Heb. iv. 15, οὐ γὰρ ἔχομεν ἀρχιερέα μὴ δυνάμενον
συμπωϑῆσαι ταῖς ἀσθενείαις ἡμῶν, πεπειραμένον δὲ κατὰ πάντα καθ᾽ ὁμοιότητα χωρὶς
ἁμαρτίας ; comp. v. 2, μετριοπαθεῖν δυνάμενος τοῖς ἀγνοοῦσιν καὶ πλανωμένοις, ἐπεὶ καὶ
αὐτὸς περίκειται ἀσθενείαν. As ἀσθενεία τῆς σαρκός, it is the judicial consequence of
sin, and in the issue it is in turn the cause of it, but at the same time it gives to sin a
Gistinctive character; comp. dyvoéw, ἄγνοια.

a ee

᾿Ασθενέω 527 Ἐπίσκοπος

᾿Ασθενέω, (1.) to be weak or powerless, 2 Cor, xii. 10, xiii. 4; comp. 2 Cor. x. 10;
Gal. iv. 13; 2 Cor. xi. 21, and other places. More frequently = to be sick, Matt. x. 8,
xxv. 36, 39; Mark vi. 56; Luke iv. 40, vii. 10, ix. 2; John iv. 46, v. 3, 7, vi. 2,
xi. 1, 2, 3, 6; Acts ix. 37, xix. 12, xx. 35; Phil ii. 26, 27; 2 Tim. iv. 20; Jas. v.14.
—(IL) Transferred to the mental and moral sphere, 2 Cor. xiii. 3, Χριστὸς εἰς ὑμᾶς οὐκ
ἀσθενεῖ, Grd δυνατεῖ ἐν ὑμῖν ; Rom. viii. 3, ὁ νόμος ἠσθένει διὰ τῆς σαρκός. Specially still
in Paul’s writings of those who are not in full possession of Christian ἐξουσία, through lack
of energy in faith, lack of knowledge, etc.; see ἀσθενής. So in Rom, xiv. 2, 21; 1 Cor.
viii. 9, 11, 12; 2 Cor. xi. 29; comp. ἀσθενεῖν τῇ πίστει, Rom. iv. 19, xiv. 1. The verb
does not occur in the peculiar sense of ἀσθενεία, just as ἀσθενεία does not occur exactly
in this sense of ἀσθενεῖν. This latter denotes a quality of the life of faith, the former a
quality of human nature. The substantive answering to ἀσθενεῖν in its last-named
sense is’

᾿Ασθένη μα, τό, rendered admirably by Luther, Gebrechlichkeit, infirmity, Rom. xv. 1,
comp. 2 Cor. xi. 29. In profane Greek very seldom =do@eveia, but here, as already
remarked, to be distinguished therefrom.

Σ᾿ «07 ἕω, used only in the present and imperfect, the other tenses being supplied from
σκέπτομαι, which is not used in these tenses ;=to look towards an object, to contemplate,
to give attention to; literally, to spy out, the word spy being, according to Curtius, 153,
connected with it per metathesin, Luke xi. 35; Rom. xvi. 17; 2 Cor. iv. 18; Gal. vi. 1;
Phil. ii. 4, iii. 17. σκοπός, a scout or spy, also goal, aim, end, Phil. iii. 14, κατὰ σκοπὸν
διώκω ἐπὶ τὸ βραβεῖον.

Ἔπισκοπέω, to look upon, to observe, to examine how it is concerning anything; 6.7.
Xen. Hell. iii. 2.11, ἐπισκοπῶν δὲ τὰς πόλεις, ἑώρα τὰ μὲν ἀλλὰ καλῶς ἐχούσας ; to visit,
eg. the sick, to look after them; in a military sense, to review or muster (Xen.); to inspect,
e.g. τὴν πολιτείαν, Plat. Rep. vi. 506 A. Of the superintending care of the gods, Aristoph.
Ἐπ. 1173, ἐναργῶς ἡ θεός σ᾽ ἐπισκοπεῖ ---ἰο take care of. In the N. T. Heb. xii. 15,
ἐπισκοποῦντες μή τις ὑστερῶν ἀπὸ τῆς χάριτος ; 1 Pet. v. 2, ποιμάνατε τὸ ἐν ὑμῖν ποίμνιον
τοῦ θεοῦ, ἐπισκοποῦντες μὴ ἀναγκαστῶς, ---πι exhortation to presbyters; Tisch., however,
expunges ἐπέσκ. here.

Ἐπίσκοπος, 6, watcher, overseer, eg. Hom. 1]. xxii. 255, of the gods, μάρτυροι
ἔσσονται καὶ ἐπίσκοποι ἁρμονιάων, they watch over the keeping of treaties, Pape; Plat. Legg.
iv. 717 Ὁ), πᾶσιν ἐπίσκοπος ἐτάχθη Νέμεσις ; Plut. Cam. 5, θεοὶ χρηστῶν ἐπίσκοποι καὶ
πονηρῶν ἔργων. “This was the name given in Athens to the men sent into subdued
states to conduct their affairs” (Pape). LXX.= 72, PB, ἼΘΙ, Num. xxxi.14; 2 Kings
xi. 16; Judg. ix. 28; 2 Chron, xxxiv. 12, 17; Num. iv. 16, οὐ al.; 1 Mace. i. 51.—
Wisd. i. 6, τῆς καρδίας ἐπίσκοπος ἀληθής --- searcher. In the N. T. of the presbyters,
Acts xx. 28, προσέχετε τῷ ποιμνίῳ ἐν ᾧ ὑμᾶς τὸ πνεῦμα τὸ ἅγιον ἔθετο ἐπισκόπους,

Ἐπίσκοπος 598 Στέλλω

denoting the watchful care which those holding this office are to exercise; cf. 1 Pet. v. 2.
In Phil. i. 1 the ἐπίσκοποι, who elsewhere are called πρεσβύτεροι, are mentioned side by
side with the διάκονοι, and so also in 1 Tim. iii. 2 compared with ver. 8; see also Tit.
i. 7 as compared with ver. 5. Cf. Clem. Rom. i. ad Cor. 42, κατὰ χώρας οὖν καὶ πόλεις
οἱ ἀπόστολοι κηρύσσοντες καθίστανον τὰς ἀπαρχὰς αὐτῶν, δοκιμάσαντες TO πνεύματι
(συνευδοκησάσης τῆς ἐκκλησίας πάσης, ο. 44) εἰς ἐπισκόπους καὶ διακόνους τῶν μελλόν-
των πιστεύειν. Καὶ τοῦτο οὐ καινῶς" ἐκ γὰρ δὴ πολλῶν χρόνων ἐγέγραπτο περὶ
ἐπισκόπων καὶ διακόνων. Οὕτως yap που λέγει ἡ γραφή᾽ καταστήσω τοὺς ἐπισκόπους
αὐτῶν ἐν δικαιοσύνῃ, καὶ τοὺς διακόνους αὐτῶν ἐν πίστει (Isa. lx. 17). We must therefore
say that πρεσβύτερος denotes the dignity of the office, and ἐπίσκοπος its duties; comp.
also 1 Pet. v. 1, 2, πρεσβυτέρους παρακαλῶ" ποιμάνατε.... ἐπισκοποῦντες. ---- Τὰ 1 Pet.
ii. 25 Christ is called ποιμὴν καὶ ἐπίσκοπος τῶν ψυχῶν, and in 1 Pet. v. 4, ἀρχιποίμην,
in distinction from the presbyters, and therefore in the same sense as ἐπίσκ. is used
of them.

ἜἘπισκοπή, ἡ, belongs, it would seem, almost exclusively to biblical and patristic
Greek. In the classics we find it only in Lucian, Dial. Deor. xx. 6 = visitation. The
word commonly used in the classics and LXX. is ἐπίσκεψοις, inspection, examination, visita-
tion.— Often in the LXX. and Apocrypha. LXX. ="), ΠἼΡΒ, 078. — (I.) Luther renders
it Heimsuchung, in the twofold sense of inspection or examination, and guardianship or love.
For the latter sense, see ἐπισκέπτομαι, Matt. xxv. 36, 43; Luke i. 78, vii. 16; Heb.
ii. 6; Jas.i 27; Luke i. 68, ἐπεσκέψατο καὶ ἐποίησε λύτρωσιν. For the former, see
Ex. iii. 16, xiii 19; Isa. x. 3; Jer. x. 15; Ecclus. xviii. 19, xvi. 16 ; Wisd. iii. 13,
xiv. 11, xix. 15. Hardly thus, however, in 1 Pet. ii. 12 (cf. v. 6, if we there read ἐν
καιρῷ ἐπισκοπῆς, and not simply ἐν καιρῷ). The ἡμέρα ἐπισκοπῆς in 1 Pet. ii. 12 is
perhaps like καιρὸς ἐπισκοπῆς, Wisd. 11. 20, iii. 7, in a good sense, the time when God
brings help, and is propitious, cf. Gen. 1. 24, 25; Job xxxiv. 9, οὐ αἱ. So also Luke
xix. 44 compared with vii. 16, 1, 68.— Then (II.) the office of an ἐπίσκοπος, 1 Tim.
iii. 1; Acts 1, 20; Ps. cix. 8; Num. iv. 16.—1 Chron. xxiv. 3, ἐπίσκεψις.

᾿Αλλοτριοεπίσκοπος, 6, 1 Pet. iv. 15, only in biblical Greck, and only in this
place, μὴ γάρ τις ὑμῶν πασχέτω ὡς φονεὺς ἢ κλέπτης ἢ κακοποιὸς ἢ ὡς ἀλλοτριοεπίσκοπος"
εἰ δὲ ὡς Χριστιανός κιτιλ. Plato, Phaedr. 230 A, οὐ δύναμαί πω κατὰ τὸ Δελφικὸν γράμμα
γνῶναι ἐμαυτόν" γελοῖον δὲ μοι φαίνεται, τοῦτ᾽ ἔτι ἀγνοοῦντα τὰ ἀλλότρια σκοπεῖν, may
specially serve to explain this. Accordingly the interpretation of Oecumenius is right,
ὁ τὰ ἀλλότρια περιεργαξόμενος, ἵνα ἀφορμὴν λοιδορίας ἔχῃ. Sins against the eighth
commandment are meant. Luther's rendering, therefore, he who seizes wpon an office not
his own, is incorrect,

Στέλλω, στελῶ, ἔστειλα, ἔσταλκα; aorist passive, ἐστάλην. Akin to ἵστημι, it
means literally, to place, to arrange, to equip, to despatch. In the middle, to get oneself

‘eo

> FORO 529 ᾿Αποστέλλω

ready for, with following accusative, eg. τὴν πορείαν, Polyb. ix. 24. 4. So 2 Cor. viii. 20,
στελλόμενοι τοῦτο μή τις ἡμᾶς μωμήσηται. It also means to establish, to restrain, to
limit; thus in nautical and medical language, to take im sail, with or without ἱστία in
Homer, to stanch an issue of blood, ete. Figuratively, eg. στείλασθαι λόγον, as con-
trasted with παῤῥησίᾳ φράσαι, Eur. Bacch. 669; cf. Philo, de spec. Legg. 772 E, in
Loesner, observ. Philon. ad 2 Thess. iii. 6, “ recta disciplina inhabitans animo, καθ᾽ ἐκάστην
ἡμέραν ὑπομιμνήσκει τῆς ἀνθρωπότητος, ἀπὸ τῶν ὑψηλῶν καὶ ὑπερόγκων ἀντισπῶσα Kal
στέλλουσα.᾽ It is used, in the middle, of persons, with the signification to withdraw
oneself, Polyb. viii. 22. 4; cf. Mal. ii. 5, ἔδωκα αὐτῷ ἐν φόβῳ φοβεῖσθαί με καὶ ἀπὸ
προσώπου τοῦ ὀνόματός μου στέλλεσθαι αὐτόν. So 2 Thess. iii. 6, στέλλεσθαι ὑμᾶς ἀπὸ
παντὸς ἀδελφοῦ ἀτάκτως περιπατοῦντος.

᾿Αποστέλλω, (1.) to send away, to send forth upon a certain mission, for thus it is
distinct from πέμπειν ; τινὰ eis, πρὸς τί, e.g. Matt. xv. 24, xx. 2; Luke iv. 43, εἰς τοῦτο
ἀπέσταλμαι; Heb. i. 14, εἰς διακονίαν, etc. With following infinitive, κηρύσσειν, Mark
iii. 14; Luke ix. 2; λαλῆσαι, Luke i. 19. With two accusatives, Acts iii. 26, ἀπέστειλεν
αὐτὸν εὐλογοῦντα ; vii. 35, τοῦτον ὁ θεὸς ἄρχοντα Kal λυτρωτὴν ἀπέστειλεν ; 1 John iv. 10,
ἀπέστειλεν τὸν υἱὸν αὐτοῦ ἱλασμὸν x.7.r.; ver. 14, 6 πατὴρ ἀπέσταλκεν τὸν υἱὸν σωτῆρα
τοῦ κόσμου. Hofmann, in support of his view that Jesus is called the Son of God only
in virtue of His being born of man, vainly urges that the simple accusative after ἀπο-
στέλλω also denotes what the person is or becomes by being sent (Schriftbew. i. 118).
What he states is true, but only when the name of the object spoken of is chosen to
correspond with the purposed mission, as eg. in Mark i. 2, ἀποστέλλω τὸν ἀγγέλόν μον
πρὸ προσώπου cov; Luke xiv. 32, πρεσβείαν, as in xix. 14. We can no more say, “God
sent Jesus that He should be His Son,” than we can render ἀποστέλλειν τοὺς δούλους,
Matt. xxi. 34 sqq., δύο μαθητάς, xxi. 1, ἱερεῖς, John i. 19, in this manner. See Mark
xii. 6, ἔτε ἕνα εἶχεν υἱὸν ἀγαπητόν" ἀπέστειλεν αὐτόν; Matt. xxi. 37, ὕστερον δὲ ἀπέ-
στείλεν πρὸς αὐτοὺς τὸν υἱὸν αὐτοῦ. That the Sonship of Jesus is anterior to His mission
to the world, is still more indisputably indicated when it is said, not only ὁ θεὸς ἀπέ-
στείλεν τὸν υἱὸν αὐτοῦ, or dv ἀπέστειλεν ὁ θεός, John iii, 34,—just as John is called the
ἀπεσταλμένος παρὰ θεοῦ, i. 6,—but when it is added, He sent Him, eis τὸν κόσμον,
John iii. 17, x. 36; 1 John iv. 9. And this does not simply mean He sent Him ¢o the
world after His birth,—as if denoting His outward mission and manifestation, as in John
xvii. 18,— it signifies into the world, as is clear from John xvi. 28, ἐξῆλθον ἐκ τοῦ πατρὸς
καὶ ἐλήλυθα εἰς τὸν κόσμον" πάλιν ἀφίημι τὸν κόσμον Kal πορεύομαι πρὸς τὸν πατέρα ;
comp. especially also the double accusative in 1 John iv. 14, ὁ πατὴρ ἀπέσταλκεν τὸν
υἱὸν σωτῆρα τοῦ κόσμουυι The expression that Jesus is sent by God, denotes the mission
which He has to fulfil, and the authority which backs Him ; John iii. 34, ὃν ἀπέστειλεν ὁ
θεὸς, τὰ ῥήματα τοῦ θεοῦ λαλεῖ; ν. 36, 38, vi. 29, 57, vii. 29, viii. 42, xi. 42, xvii.
ὃ, 21, 23, 25, xx. 21; Matt. x. 40; Mark ix. 37; Luke iv. 18, 43, ix. 48, x. 16; Acts

3X

᾿Αποστέλλω 530 ᾿Αποστολή

iii. 20; and is contrasted with the ἀπ᾽ ἑμαυτοῦ ἔρχεσθαι in John viii. 42, v. 43, vii. 28,
The importance of the mission is denoted by the fact that it is His Son whom God sends;
see, with the texts in John, Matt. xxi. 37, xxiii. 34-36; Gal. iv. 4. Bengel on John
xvii. 3, ratio sub qua Jesus Christus agnoscendus est. Missio praesupponit Filiwm cum
Patre unum. — (II.) To send away, to dismiss, even to banish, Mark v. 10, etc.; Luke
iv. 19, ἀποστεῖλαι τεθραυσμένους ἐν ἀφέσει.

᾿Απόστολος, ον, primarily an adjective, sent forth; then a substantive, one sent,
apostle, ambassador; rarely in profane Greek, eg. Herod. i. 21, v. 38; usually πρέσβυς in
the plural (see 2 Cor. v. 20; Eph. vi. 20). LXX. = mov, 1 Kings xiv. 6; John xiii. 16,
οὐδὲ ἀπόστολος μείζων τοῦ πέμψαντος αὐτόν. Perhaps it was just the rare occurrence of
the word in profane Greek that made it all the more appropriate as the distinctive
appellation of “the Twelve” whom Christ chose to be His witnesses; see Luke vi. 13,
προσεφώνησεν τοὺς μαθητὰς αὐτοῦ καὶ ἐκλεξάμενος ἀπ᾽ αὐτῶν δώδεκα ods Kal ἀποστό-
λους ὠνόμασεν; Acts i. 2, ἐντειλάμενος τοῖς ἀποστόλοις διὰ πνεύματος ἁγίου ods ἐξελέ-
Eato; ver. 8, ἔσεσθέ μου μάρτυρες... ἕως ἐσχάτου τῆς γῆς. It first designates the office
as instituted by Christ to witness of Him before the world,—see John xvii. 18 ;—and it
secondly designates the authority which those called to it possess; see ἀποστέλλω, Rom.
x. 15. Paul combines both these meanings in Rom. i. 1; 1 Cor. i. 1, ix. 1, 2, xv. 9;
2 Cor. i. 1, xii. 12; Gal. i 1, and often. Comp. ἀπόστολος ἐθνῶν, Rom. xi. 13, with
ἀποστολὴ τῆς περιτομῆς, Gal. ii. 8; διδάσκαλος ἐθνῶν, 2 Tim. i. 11. It is the distinctive
name of the Twelve or Eleven with whom Paul himself was reckoned, as he says in 1 Cor.
xv. 7, 9, justifying his being thus counted an apostle by the fact that he had been called
to the office by Christ Himself. And yet the name seems from the first to have been
applied, in a much wider sense, to all who bore witness of Christ, cf. Acts xiv. 4, 14 with
xiii. 2; and even by Paul, 2 Cor. xi. 13; 1 Thess. ii, 6 (but hardly Rom. xvi. 7). But
the fact that the looser and more general meaning of the word held its place side by side
with its special and distinctive application the fact that it is not used exclusively in its
special any more than in its general meaning, even by the Apostle of the Gentiles—tells
not for, but against the Irvingite doctrine of the continuity and permanence of the office,
— The word is once used of Christ, Heb. iii. 1, κατανοήσατε τὸν ἀπόστολον καὶ ἀρχιερέα
τῆς ὁμολογίας ἡμῶν ᾿Ιησοῦν, perhaps with reference to Isa. ᾿χὶ, 1; Luke iv. 18, οἱ".
Bengel, ἀπ. gui Dei causam apud nos agit; apy. qui nostram causam apud Deum agit.
It may be akin to the Rabbin. word mov, a name given to the priest as the representative
of the people (and perhaps of God ?).— The word is also used in a very general sense to
denote any one sent, τῶν ἐκκλησιῶν, 2 Cor. viii. 23; Phil. ii. 25.

᾿Αποστολή, ἡ, ἃ despatching or sending forth, Thucyd., Plutarch; Deut. xxii. 7;
also that which is sent, eg. a present, 1 Kings ix. 16; 1 Mace. ii. 18; 2 Mace. iii. 2.
Cf. Song iv. 13.—In the N. T., apostleship, Acts i 25; Rom. i. 5; 1 Cor, ix. 2; Gal. ii. 8,

Στρέφω 531 ᾿Επιστρέφω

Σ τρέφω, στρέψω, second aorist passive ἐστράφην, to twist, to turn, also in-
transitively to turn oneself, as in Acts vii. 42. Passive, to turn oneself, Acts xiii. 46,
στρεφόμεθα εἰς τὰ ἔθνη, and often. In a moral sense, to change, alter, to adopt another
course, as in Matt. xviii. 3, ἐὰν μὴ στραφῆτε καὶ γένησθε ὡς τὰ παιδία. It does not
thus occur either in profane Greek or in the LXX. We cannot regard 1 Sam. x. 6 as a
case in point, ἐφαλεῖται ἐπὶ σὲ πνεῦμα κυρίου καὶ προφητεύσεις μετ᾽ αὐτῶν, καὶ στραφήσῃ
εἰς ἄνδρα ἄλλον, cf. Rev. xi. 6; Ex. vii. 14.

Ἐπιστρέφω, to turn towards, to turn about to, a positive expression cor-
responding with the negative ἀποστρέφειν. Usually intransitively, to turn oneself round
to.—(L.) Literally, Matt. xii. 44, xxiv. 18; Mark xiii, 16; Luke xvii. 31; Acts ix, 40,
xv. 36, xvi. 18; Rev. i 12. Comp. 1 Kings xix. 6, ἐπιστρέψας ἐκοιμήθη = round again;
so also Ps. Ixxxv. 7, σὺ ἐπιστρέψας ζωώσεις ἡμᾶς. Absolutely, to return, Luke viii. 55;
passive = to return again, Matt. ix. 22; Mark v. 30, viii. 33. Figuratively, Gal. iv. 9,
ἐπιστρέφετε πάλιν ἐπὶ τὰ ἀσθενῆ καὶ πτωχὰ στοιχεῖα; 2 Pet. ii, 21, 22; Matt. x. 13.—
(IL) In an ethical sense = to change, to change oneself, sometimes in profane Greek, eg.
Lucian, conser. hist. 5, οἶδα ob πολλοὺς αὐτῶν ἐπιστρέψων; Plut., Aristotle, and others.
In Scripture, it is generally used to denote the positive turning to God, which implies an
abnegation of one’s former sinful conduct, or of a tendency of life away from God = to
repent, to change for the better. LXX.=2, Kal and Hiphil, 1 Sam. vii. 3, 1 Kings
viii. 33, 2 Chron. xxx. 9, Jer. iv. 1, iii, 12, 14, Isa. ix. 12, parallel with τὸν κύριον
ἐκζητεῖν ; 2 Chron. xxiv. 19 (not = μετανοεῖν). In the N. T. the active transitive, Luke i. 16,
πολλοὺς ἐπιστρέψει ἐπὶ κύριον τὸν θεὸν αὐτῶν; ver. 17, ἐπιστρέψαι καρδίας πατέρων ἐπὶ
τέκνα καὶ ἀπειθεῖς ἐν φρονήσει δικαίων; Jas, ν. 19, 20, ὁ ἐπιστρέψας ἁμαρτωλὸν ἐκ πλάνης
ὁδοῦ αὐτοῦ. Elsewhere intransitive, Matt. xiii. 15 ; Mark iv. 12; Luke xxii. 32 ; Acts iii.
19, ix. 35, xi. 21, xiv. 15, xv. 19, xxvi. 18, 20, xxviii. 27; 2 Cor. iii.16. The passive=

to be converted, John xii. 40; 1 Pet. ii. 25, cf. Jer. iii, 12, 14. The negative and positive

elements are completely blended in Acts xiv. 15, εὐαγγελιζόμενοι ὑμᾶς ἀπὸ τούτων
ματαίων ἐπιστρέφειν ἐπὶ θεὸν ζῶντα; 1 Thess. i, 9; Acts xxvi. 18, ἐπιστρέψαι ἀπὸ
σκότους eis φῶς Kal τῆς ἔξουσίας τοῦ σατανᾶ ἐπὶ τὸν θεόν. Very exceptional is its use
in Acts xv. 19, ἀπὸ τῶν ἐθνῶν ἐπὶ τὸν θεόν. (Cf. the merely negative ἀποστρέφειν,
Acts iii. 20, ἐν τῷ ἀποστρέφειν ἕκαστον ἀπὸ τῶν πονηριῶν ὑμῶν.) The negative element
implied in the word is often left out, and only the positive sense retained; eg. Luke i. 16,

οὗ ver. 17; Acts ix. 35, ἐπέστρεψαν ἐπὶ τὸν κύριον ; xi. 21; 2 Cor. iii. 16, πρὸς κύριον ;

Acts xxvi. 20, ἐπὶ τὸν θεόν; 1 Pet. ii. 25, ἦτε yap ὡς πρόβατα πλανώμενοι, ἀλλ᾽
ἐπεστράφητε viv ἐπὶ τὸν ποιμένα καὶ ἐπίσκοπον τῶν ψυχῶν ὑμῶν. The negative
element is rarely alone referred to, as in Jas. v. 19, 20; we more frequently find
ἐπιστρέφειν by itself used as=to change or convert oneself, Luke xxii 32; Matt.
xiii, 15; Mark iv. 12; John xii. 40; Acts 111. 19, xxviii 27, It is joined with
μετανοεῖν, Acts iii, 19, xxvi. 20, cf. Luke xvii. 4, dav... ἑπτάκις ἐπιστρέψῃ λέγων

᾿Επιστρέφω 532 Σώξω

Μετανοῶ, and includes πιστεύειν, Acts xi. 21, πιστεύσας ἐπέστρεψεν ἐπὶ τὸν κύριον, cf.
Acts xxvi. 18, Luke xxii. 32, ἐδεήθην περὶ σοῦ ἵνα μὴ ᾿κλείπῃ ἡ πίστις σου, as in Acts
ix. 35 ἐπέστρεψαν implies the more frequent ἐπίστευσαν, they believed. As it is a turning
from a certain state or conduct, so it signifies a positive entrance upon a certain state or
conduct, namely, into fellowship with and possession of salvation, out of a state of remote-
ness and lack of grace, cf. 1 Pet. ii. 25, ὡς πρόβατα πλανώμενοι x.7.r.; Acts xxvi. 18;
2 Cor. iii. 16 ; Acts iii, 19, εἰς τὸ ἐξαλειφθῆναι ὑμῶν τὰς ἁμαρτίας ; xxvi. 18, τοῦ λαβεῖν
αὐτοὺς ἄφεσιν ἁμαρτιῶν Kal κλῆρον ἐν τοῖς ἡγιασμένοις TH πίστει TH εἰς ἐμέ; Jas. v. 20.
Thus it differs from μετανοεῖν, which includes only the behaviour as the turning of
penitence. Conversion combines both penitence and faith, comp. Acts xx. 21.

Ἐπιστροφή, ἡ, ἃ turning oneself round or to, Ecclus. xl. 7; Ezek. xlvii. '7—In the
N. T. only once = conversion, Acts xv. 3, ἐνδιηγούμενοι τὴν ἐπιστροφὴν τῶν ἐθνῶν. Cf.
ver. 19 ; Ecclus. xlix. 2, xviii. 20, ἐπιστροφὴ πρὸς θεόν.

Yalow, σώσω, ἐσώθην, σέσωσμαι, from σῶς (dos), whence the kindred forms σόος
(Homer, Herodotus), σῶς (σώιος), Herodotus, Thuc., Xen. Dem., Plut.=healthy, sound
(Latin, sanus ; Old High German, gaswnt ?); hence = to make sound, to save, to preserve, ¢.g.
ἐκ πολέμου, ἐκ κινδύνων, ἐκ θανάτου, ἐξ "Aidan, etc., and without any special limitation,
with a reference determined by the context. Of the sick =to heal, to restore, especially
in the passive = to be healed, to recover. Hence =to keep, ¢.g. τὰ ὑπάρχοντα, to maintain
intact what is established (Thuc.); τοὺς νόμους, to maintain the laws (Soph., Eur.), as dis-
tinct from φυλάσσειν, to keep or obey them. Frequently in profane Greek, in contrast with
ἀπολλύναι, ἀποθνήσκειν ; cf. Xen. Cyrop. iii. 2. 15, σαφῶς ἀπολώλεναι νομίσαντες viv
ἀναφαινόμεθα σεσωσμένοι; iii, 3..45, of μὲν νικῶντες σώξονται, of δὲ φεύγοντες
ἀποθνήσκουσιν; iii. 8. 51, αἱρετώτερόν ἐστι μαχομένους ἀποθνήσκειν μᾶλλον ἢ φεύγοντες
σώζεσθαι; iv. 1. 5, πότερον ἡ ἀρετὴ μᾶλλον ἢ ἡ φυγὴ σώξει τὰς ψυχάς ; Aristoph. Av.
377, ἡ εὐλάβεια σώξει πάντα; Phavor., ῥύεσθαι, φυλάσσειν ; see under ῥύομαι. Plat.,
Dem., Polyb. In the LXX. -ὸ νυν, by), and others. See under (IL).

(1.) Generally = to rescue from danger or from death, etc., Matt. viii. 25, σῶσον, ἀπολ-
Avpeba; xiv. 30, xxvii. 40, 42, 49; Mark iii. 4, ψυχὴν σῶσαι ἢ ἀποκτεῖναι; xv. 30,31;
Luke vi. 9, xxiii. 35, $7, 39; John xii. 27, σῶσόν pe ἐκ τῆς ὥρας ταύτης ; Acts xxvii.
20,31; Heb. v. 7. Of the sick=to help or heal them, Matt. viii. 25. Often ἡ πίστις
σου σέσωκέ oe, Matt. ix. 22; Mark v. 34, x. 52; Luke viii. 48, xvii. 19, xviii, 42,
Sometimes, as in profane Greek, in the passive=to be made whole, to recover, Matt. ix,
21, 22; Mark v. 23, 28, vi. 56; Luke viii. 36, 50; John xi, 12; Acts iv. 9, xiv. 9.

(II.) Particularly, in a sense appertaining to the economy of grace, to save, to be saved,
from death, judgment, ete., like the Hebrew yv*, Hiphil and Niphal. This word is in the
LXX. rendered by σώζειν, ἀνασώζειν, διασώζειν, and also by ῥύεσθαι, ἐξαιρεῖν, ἀμύνεσθαι,
while 38 is always rendered σωτηρία, σωτήριον, and once also by ἔλεος, Isa. lxi. 10;
ΠΡΟ, nywn, always by σωτηρία (σωτήρ) ; and MW is, with few exceptions (2 Sam. x. 11),

ee

Sato 533 Soto

used only to express a salvation wrought by God, in contrast with misfortune, poverty,
oppression by enemies. See Isa, xxvi. 1; Ps. iii. 3, 9, cxlix. 8; Job xiii. 16; Jonah
ii. 10; 2 Chron. xx. 17; Ps. lxii. 2, ef. vv. 3, 7, exl. 8. Also, and particularly, in the
Messianic sense, Hab. iii. 8, cf. ver. 13; Ps. exviii. 15, 21; Isa. xii 2, 3, xlix. 8, cf
vv. 9, 10, lii. 7; Ps. xiv. 7, xeviii. 2, 3; Isa. vi. 1, li. 6,8. Cf. Gen. xlix. 18; Ps. cxix.
166, 123,174. Itis opposed to God’s wrath, and implies deliverance from guilt and
punishment, and at the same time all positive blessing coming in the place of distress
and sorrow ; cf. the parallel word εὐλογία, Ps. iii. 3, 9, cxxxii. 16, xci. 16; Isa. xii. 2, 3;
Ps. xiv. 7; Isa. lix. 17, 20, 9 sqq., lvi. 1, li. 6,8; Isa. xlvi. 13, xlv. 17, ᾿Ισραὴλ σώζεται
ὑπὸ κυρίου σωτηρίαν αἰώνιον, cf. Heb. ix. 12, αἰωνία λύτρωσις. We also find the frequent
expression, the salvation of God, and my salvation as used by God, Isa. lvi. 1, li. 6, 8;
Ex. xiv. 13, xv. 2; Ps. Ixvii. 3,1 23, xci. 16; Gen. xlix. 18. This last-named text,
Lord, I wait for Thy salvation, is thus paraphrased by the later Targums—“ My soul
waiteth, not for the salvation of Gideon the son of Joash, for that is but temporal; not
for the salvation of Samson, for that is transitory: but for the salvation of the Messiah
the son of David, the salvation which Thou hast promised in thy Word to accomplish for
Thy people the children of Israel : for this Thy salvation my soul waiteth ; for Thy salvation
O Lord, is an everlasting salvation” (see Keil in loc.). According to the texts we have
cited, it is clear that 1y%* is distinctively a Messianic conception ; see especially, Isa. xlix.
6, 8, 9, lii. 7; and we find the O. T. import of the word, as understood literally as well
as spiritually, in Luke i. 71 compared with ver. 77. Ver. 71, σωτηρίαν ἐξ ἐχθρῶν ἡμῶν
καὶ ἐκ χειρὸς πάντων τῶν μισούντων ἡμᾶς ; ver. 77, τοῦ δοῦναι γνῶσιν σωτηρίας τῷ λαῷ
αὐτοῦ ἐν ἀφέσει ἁμαρτιῶν αὐτῶν. Cf. Ezek. xxxvi. 29, σώσω ὑμᾶς ἐκ πασῶν τῶν
ἀκαθαρσιῶν ὑμῶν ; Zech. viii. 7, ἰδοὺ ἐγὼ σώξω τὸν λαόν μου ἀπὸ γῆς ἀνατολῶν καὶ ἀπὸ
γῆς δυσμῶν. 5

Thus also σώζειν with its derivatives is a Messianic conception denoting an operation
or work of the Messiah, and it first occurs with the further statement of what the salva-
tion is from, 1.6. salvation from the penalty of death, Jas. v. 20, σώσεν ψυχὴν ἐκ θανάτου,
οἵ, iv. 12, εἷς ἐστὶν ὁ νομοθέτης, ὁ δυνάμενος σῶσαι Kal ἀπολέσαι (Luke vi. 9); 2 Cor,
vii. 10, ἡ γὰρ κατὰ θεὸν λύπη μετάνοιαν εἰς σωτηρίαν... ἐργάζεται" ἡ δὲ τοῦ κόσμου λύπη
θάνατον κατεργάζεται. Salvation from wrath, Rom. v. 9, σωθησόμεθα δι’ αὐτοῦ ἀπ᾽ ὀργῆς,
οὗ 1 Thess. v. 10; from ἀπώλεια, cf. Phil. 1, 9, in antithesis with ἀπόλλυναι, Matt. xvi. 28 ;
Mark viii. 35; Luke ix. 24, 56; 1 Cor. 1. 18; 2 Cor. ii. 15; 2 Thess. ii, 10; Matt,
xviii. 11, σῶσαι τὸ ἀπολωλός ; Luke xix. 10; Jude 5; as opposed to κρίνειν, κατακρίνειν,
John iii, 17, xii. 47; Mark xvi. 16, ὁ πιστεύσας... σωθήσεται, ὁ δὲ ἀπιστήσας KaTa-
κριθήσεται. Cf. 1 Cor. v. 5, ἵνα τὸ πνεῦμα σωθῇ ἐν τῇ ἡμέρᾳ τοῦ κυρίου ; iii. 15; 1 Pet
ἦν. 18, Hence σ. ἀπὸ τῶν ἁμαρτιῶν, Matt. i. 21, see Luke i. 77; Acts v. 31; Luke
vii. 50; Jas. iv. 12. Also positively, corresponding with εἰσελθεῖν εἰς τὴν Bac. τ. οὐρ.,,
Matt. xix. 25, cf. ver. 24; Mark vi. 24-26; Luke xviii, 25, 26, xiii, 23, 24; 2 Tim.
iv. 18, σώσει εἰς τὴν βασιλείαν αὐτοῦ. See Eph. ii, 5, ὄντας ἡμᾶς νεκροὺς τοῖς

Σώξω 534 Σωτήρ

παραπτώμασιν συνεξωοποίησεν τῷ Χριστῷ, χάριτί ἐστε σεσωσμένοι. Also by itself, and
absolutely =to be saved from perdition, condemnation, judgment, Luke xiii. 23, εἰ ὀλέγοι
οἱ σωξόμενοι; Acts ii. 47, προσετίθει τοὺς σωζομένους... τῇ ἐκκλησίᾳ; 1 Cor. i. 18;
2 Cor. ii. 15; Luke xviii. 26, ris δύναται σωθῆναι; Matt. xix. 25; Mark x. 26; John
v. 34, x. 9; Luke vii. 50, ἡ πίστις σου σέσωκέν σε, πορεύου εἰς εἰρήνην, cf. ver. 48. So
also Matt. x. 22, ὁ δὲ ὑπομείνας εἰς τέλος οὗτος σωθήσεται, xxiv. 13, Mark xiii. 13, for
the connection forbids our understanding it here as merely saving of one’s life; Matt.
xxiv. 22; Mark xiii. 20; Acts ii. 21, iv. 12, xi. 14, xv. 1, 11, xvi. 30, 31, xxvii. 31;
Rom. v. 10, viii. 24, ix. 27, x. 9, 13, xi. 14, 26; 1 Cor. i. 21, vii. 16, ix. 22, x. 33,
xv. 2; Eph. ii. 8; 1 Thess. ii. 16; 2 Thess. 11. 10; 1 Tim. i 15, ii, 4,15,iv.16; 2 Tim.
i. 9; Tit. iii, 5; Heb. vii. 25; Jas. i. 21, ii. 14; 1 Pet. iii, 21, iv. 18; Rev. xxi. 24.
The active occurs with God as its subject, 2 Tim. i. 9, iv. 18, Tit. iii. 5; or Christ, Matt.
1. 21; John xii. 47; 1 Tim.i 15; Heb. vii. 25. With other subjects, eg. πίστις, Luke
vii. 50, Jas. ii. 14; λόγος, Jas. i 21, 1 Cor. i. 21; βάπτισμα, 1 Pet. 11. 21. When
men are spoken of as the agents, it is only indirectly as by their efforts helping thereto ;
eg. Rom. xi. 14, εἴ πως... σώσω twas ἐξ αὐτῶν; 1 Cor. vii. 16, εἰ τὸν ἄνδρα, τὴν
γυναῖκα σώσεις ; ix. 22; 1 Tim. iv. 16, σεαυτὸν σώσεις καὶ τοὺς ἀκούοντας ; Jas. v. 20, ὁ
ἐπιστρέψας ἁμαρτωλὸν ἐκ πλάνης ὁδοῦ αὐτοῦ σώσει ψυχὴν ἐκ θανάτου; Jude 23, ods δὲ
ἐν φόβῳ σώξετε.---Τὶ is clear that this is not analogous to the rare use of the word to
denote moral amelioration. It rather corresponds with the meaning, to make or to become
happy, eg. Plat. Hipp. min. 233, ἕν δὲ τοῦτο θαυμάσιον ἔχω ἀγαθὸν, ὅ pe σώξει; Theaet.
176 D, of σωθησόμενοι, they who wish to be happy.

Σωτήρ, ὁ, saviour, deliverer, preserver; a frequent attribute of the gods among the
Greeks, especially of Jupiter; yet not at all akin to the biblical conception, but rather
belonging to the sphere of πρόνοια. “ Imprimis pericula pussuri vel periculis defuncti Jovi
σωτῆρι supplicabant,’ Sturz, Lew. Xen. Thus the Dioscuri were the σωτῆρες of mariners,
the Nile was the σωτήρ of the Egyptians, etc. The title εὐεργέτης was used synonymously

as appropriate to useful men, to heroes, statesmen, ete. — LXX. = 3, Ps. xxiv. 5, xxvii. 1,
Isa. xvii. 10, Mic. vii. 7, Hab. iii, 18; vin, Isa. xlv. 15, 21; Myw, Ps, lxii, 2, 7, Isa.
xii. 2, 1 Sam. xiv. 39, 2 Sam. xxii. 3, as a name of God. In the Apocrypha, Wisd.
xvi. 7, Ecclus. li. 1, Baruch iv. 22, Judg. ix. 11, 1 Mace. iv. 30, always of God as the
author of all help, of all salvation, and especially of Messianic salvation; see cof. Of.
Ps. Ixxxviii. 2, 1xxxix. 2, cxl. 8; Isa. xxxiii. 2; Deut. xxxii. 15; Ps. xxxv. 3. In the
N. Τὶ, (1) @ name given to God, Luke i. 47; 1 Tim. i. 1, ii. 3, iv. 10; Tit. 1. 3, ii 10,
iii. 4; Jude 25, μόνῳ θεῷ σωτῆρι ἡμῶν διὰ ᾿Ιησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν δόξα K.7.r.
The use of this name for God so often in the pastoral Epistles is surprising, because it
was the common name for Zeus in classical Greek, where, from the habit of dedicating
the third cup of wine at feasts to Zeus σωτήρ, various proverbs had arisen, eg. τὸ τρίτον
τῷ σωτῆρι, Διὸς τρίτου σωτῆρος χάριν = of all good things there are three. It is with this

Σωτήρ 535 Σῶμα

word as with others, eg. καλός, εὐσεβής, which have a definite and comprehensive meaning
in the sphere of classical Greek; we find that it is adopted without hesitation in the
pastoral Epistles to denote Christian ideas. — Elsewhere σωτήρ (II.) is used only of
Christ, ὁ σωτὴρ τοῦ κόσμου, John iv. 42; 1 John iv. 14.— Acts v. 31, τοῦτον ὁ θεὸς
ἀρχηγὸν καὶ σωτῆρα ὕψωσεν ; Luke 11. 11; Acts xiii. 23 ; Phil. iii, 20; 2 Tim. i 10;
Tit. i. 4, ii. 13, 11. 6; 2 Pet. i 1, 11, ii, 20, iii, 2,18; Eph. v. 23, αὐτός ἐστιν σωτὴρ
τοῦ σώματος. ---- Cf. Heb. ii. 10, ὁ ἀρχηγὸς τῆς σωτηρίας ; v. 9, αἴτιος σωτηρίας αἰωνίου.

Σωτηρία, ἡ, salvation, preservation; also welfare, prosperity, happiness, 6.5. ἡ τοῦ
κοινοῦ o., Thue. ii. 60. 3, just as the Hebrew 7y*, which combines both meanings ;
see σώξω. Also = div, Gen. xxvi. 31, xxviii, 21, xliv. 17. In the N. T. (excepting
Acts vii. 25, xxvii. 34, Heb. xi. 7, where it is used in the general sense, as = salvation,
and Rey. vii. 10, ἡ σωτηρία τῷ θεῷ ἡμῶν! xii. 10, xix. 1, where it expresses an ascrip-
tion of praise, like the Hebrew 73 Ay WAN, Ps, exviii. 25) it is used only in a sense peculiar
to the economy of grace, as = salvation, redemption, Luke i. 71, 77; see σώζω. Con-
trasted with θάνατος, 2 Cor. vii. 10; ἀπώλεια, Phil. 1. 28; ὀργή, 1 Thess. v. 9; John
iv. 22, ἡ σωτηρία ἐκ τῶν ᾿Ιουδαίων ἐστιν; 2 Tim. ii. 10, σωτηρίας τυγχάνειν τῆς ἐν
Χριστῷ; Heb. v. 9, σωτηρία αἰώνιος, cf. Isa. xlv. 17, ΩΣ nywn; Luke i. 69, κέρας
σωτηρίας; Acts xiii. 26, ὁ λόγος τῆς σωτηρίας Tav’Tns; Eph. i. 13, τὸ εὐαγγέλιον τῆς
σωτηρίας ὑμῶν; Acts xvi. 17, ὁδὸς σωτηρίας ; 2 Cor. vi. 2, ἡμέρα σωτηρίας, cf. Isa.
xlix. 8. It is represented as still future, 2 Thess. ii. 13; 1 Thess. v. 8, ἐλπίδα σωτηρίας ;
Heb. i. 14, κληρονομεῖν σωτηρίαν ; ix. 28, ὀφθήσεται τοῖς αὐτὸν ἀπεκδεχομένοις εἰς σωτη-
ρίαν; 1 Pet. i 5, φρουρεῖσθαι διὰ πίστεως εἰς σωτηρίαν ἑτοίμην ἀποκαλυφθῆναι ἐν καιρῷ
ἐσχάτῳ, cf. ver. 9; Rom. xiii. 11, νῦν γὰρ ἐγγύτερον ἡμῶν ἡ σωτηρία, ἢ ὅτε ἐπιστεύσαμεν.
This is quite in accordance with the view of Holy Scripture throughout, which, while it
represents the blessings of salvation as attainable in this present state, yet describes them
as belonging to the future, and as fully unfolded and realized only at the consummation
of all things; cf. τῇ Amide ἐσώθημεν, Rom. viii. 24.— Elsewhere, Luke xix. 9; Acts
iv. 12, xiii. 47; Rom. i. 16, x. 1,10, 11; 2 Cor. i. 6; Phil. i. 19,ii.12; 1 Thess. v. 9;
2 Tim. iii. 15; Heb. ii. 3, vi. 9; 1 Pet. i. 10, ii. 2; 2 Pet. iii 15; Jude 3.

Σωτήριος, ov, saving, bringing salvation; rarely used as an adjective in biblical
Greek; see Wisd. i. 14. — Tit. ii. 11, ἐπεφάνη ἡ χάρις τοῦ θεοῦ ἡ σωτήριος πᾶσιν
ἀνθρώποις. It occurs frequently in profane Greek, and always elsewhere in Scripture as
a neuter substantive, τὸ σωτήριον = ἡ σωτηρία, LXX. = 7yw*, Ps. xcviii. 2, Isa. lvi. 1,
lix. 17 ; = Ye, Ps, 1. 24, Ixxxv. 7, 10; Isa. 11. 5. So in the N. Τὶ Luke ii. 30, εἶδον τὸ
σωτήριόν cov; iii. 6, τὸ σωτ. τοῦ θεοῦ, as in Acts xxviii. 28. In the same sense, abso-
lutely, in Eph. vi. 17.

Σῶμα, τὸ, the body. “The derivation of σῶμα from σάος, σῶος, σῶς, is hardly
possible, because in Homer, as Aristarchus observes, it signifies only cadaver,’ Curtius,

Σῶμα 536 Σῶμα

340. —(I.) In Homer, simply corpse, dead body, and so often in Attic Greek. In the
N. T. Acts ix. 40; Matt. xiv. 12, xxvii. 52, 58,59; Mark xv. 43, 45; Luke xxiii, 52,
55, xxiv. 3, 23; John xix. 31, 38, 40, xx. 12; Heb. xiii. 11; Jude 9. — (IL) The body
of a living man, Mark ν. 29, ἔγνω τῷ σώματι ὅτι ἴαται; Matt. xxvi. 12, Mark xiv. 8,
1 Cor. xiii. 3; the entire material organism, Matt. vi. 22, 23, Luke xi. 34, 36, Rom.
xii. 4, ἐν ἑνὶ σώματι μέλη πολλά ; 1 Cor. xii. 12, τὸ σῶμα ἕν ἐστιν, καὶ μέλη ἔχει πολλὰ
κιτὰλ. ; Ver. 14., τὸ σῶμα οὐκ ἔστιν ἕν μέλος, ἀλλὰ πολλά ; VV. 15-20, 22—25,—quickened
by the spirit, Jas. ii. 26, τὸ σῶμα χωρὶς τοῦ πνεύματος νεκρόν ἐστιν, which, as the inner
man, is contrasted with the body as the outward appearance or self-representation, 1 Cor.
v. 3, ὡς ἀπὼν τῷ σώματι, παρὼν δὲ τῷ πν.; 2 Cor. x. 10, ἡ παρουσία τοῦ σώματος. The
body is the vessel of the life or ψυχή, containing which and blended with which it con-
stitutes one part of man’s twofold essence (cf. 6 ἔξωθεν ἄνθρωπος), and the ψυχή the other,
both in profane Greek and in Scripture. See ψυχή. Matt. x. 28, φοβήθητε μᾶλλον τὸν
δυνάμενον καὶ ψυχὴν καὶ σῶμα ἀπολέσαι ἐν γεέννῃ ; Vi. 25, μὴ μεριμνᾶτε TH ψυχῇ ὑμῶν...
μηδὲ τῷ σώματι ὑμῶν ; Luke xii. 22, 23. As here σῶμα and ψυχή are identified, so else-
where they are distinguished, eg. Matt. x. 28, μὴ φοβεῖσθε ἀπὸ τῶν ἀποκτεννόντων τὸ
σῶμα, τὴν δὲ ψυχὴν μὴ δυναμένων ἀποκτεῖναι, see Luke xii. 4, so far, that is, as a separa-
tion of the two is possible (cf. 2 Cor. xii. 2, 3), and is accomplished at death. With
reference to this separation, the body may be regarded as ἔνδυμα, κατοικητήριον, 2 Cor. v.
1-4; 2 Cor. v. 6, ἐνδημοῦντες ἐν τῷ σώματι ; ver. 8, ἐκδημῆσαι ἐκ Tod σώματος. But the
mutual connection between σῶμα and ψυχή is so close, and the significance of the body
as an essential part of human nature is so great, that the restoration of the body at the
resurrection is represented as the result of the renewal of the divine principle in the man,
see Rom. viii. 10, 11, τὸ μὲν σῶμα νεκρὸν δι᾿ ἁμαρτίαν, τὸ δὲ πνεῦμα ζωὴ διὰ δικαιοσύνην.
εἰ δὲ τὸ πνεῦμα τοῦ ἐγείραντος ᾿Ιησοῦν ἐκ νεκρῶν οἰκεῖ ἐν ὑμῖν, ὁ ἐγείρας Χριστὸν ἐκ νεκρῶν
ζωοποιῆσει καὶ τὰ θνητὰ σώματα ὑμῶν διὰ τοῦ ἐνοικοῦντος αὐτοῦ πνεύματος ἐν ὑμῖν.
Paul explains the relation of the resurrection body to the present body in 1 Cor. xv.
35 sqq., and expresses the difference between them by the designations σώματα ἐπουράνια
ἐν ἐπίγεια, ver. 40; σῶμα Woyixov . . . πνευματικόν, ver. 44, the latter of which
expressions answers to the relation between πνεῦμα and ψυχή in the threefold division of

c

human nature as conditioned by sin and regeneration, 1 Thess. v. 23, τὸ πνεῦμα καὶ ἡ
ψυχὴ καὶ τὸ σῶμα. See ψυχή.

It is essential to the right understanding of Scripture language and thought firmly to
maintain the significance of man’s body as a necessary and constituent part of human
nature. The body, as “the vessel” of life (an expression which we borrow from 2 Cor.
iv. 7 and Dan. vii. 15), is the medium through which the life is manifested, and, with its
organism of μέλη, it serves as the instrument through which the Ψυχή works, 2 Cor.
ν. 10, ἵνα κομίσηται ἕκαστος τὰ διὰ τοῦ σώματος πρὸς ἃ ἔπραξεν, “the acts which the
man’s body was the medium or instrument of” (Hofmann); 1 Cor. ix. 27, ὑπωπιάξζω
μου τὸ σῶμα, μή πως ἄλλοις κηρύξας αὐτὸς ἀδόκιμος γένωμαι ; Heb. xiii. ὃ, αὐτοὶ ὄντες

;
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a ΡΨ ΡΨ έἘΠΠον-

Σῶμα 537 Σῶμα
ἐν σώματι. The body is the necessary mediwm for the reception and possession of life,
as the history of the creation teaches, and 6... Lev. xvii. 11,14. It is the organic basis
of human nature, and hence we read in Heb. x. 5, σῶμα δὲ κατηρτίσω μοι. From it
propagation proceeds, Rom. iv. 19, od κατενόησεν τὸ ἑαυτοῦ σῶμα νενεκρωμένον ; Gen.
xxx. 2; 2 Sam. vii. 12, xvi. 11; 2 Cor. vii. 4. Hence we see the force of the Lord’s
words, τοῦτό ἐστιν τὸ σῶμά μου, at the last supper, Matt. xxvi. 26, Mark xiv. 22,
Luke xxii. 19, 1 Cor, xi. 24, denoting a communication of the nature peculiar to Christ,
and therefore divine, to man, cf. 1 Cor. x. 16, κοινωνία τοῦ σώματος τοῦ Χριστοῦ (where
αἷμα answers to the ψυχή, see John vi., σὰρξ καὶ αἷμα).

The importance, further, of the body in connection with man’s sinful nature is closely
connected with this its significance as a constituent part of humanity. While it is the
medium for the reception and possession of life, the sinfulness of human nature is brought
about and manifested by means of it, ie. by the σάρξ which composes it, see Col. ii. 11,
ἐν τῇ ἀπεκδύσει τοῦ σώματος τῆς σαρκός ; Heb. x. 22; Col. i, 22, ὑμᾶς ἀποκατήλλαξεν
ἐν τῷ σώματι τῆς σαρκὸς αὐτοῦ διὰ τοῦ θανάτου, see σάρξ; and the ψυχή identified
with it and alienated from God, i.e. from the divine life-principle of the πνεῦμα, lays
claim to the body as its own and for sin; whereas the body is said to be a temple of the
Holy Ghost, see 1 Cor. vi. 19, οὐκ οἴδατε ὅτι τὰ σώματα ὑμῶν ναὸς τοῦ ἐν ὑμῖν ἁγίου
πνεύματός ἐστιν ; cf. Rom. xii. 1; Col. ii. 23; John ii. 21; Rom. 1. 34. Accordingly
the body is called a σῶμα τῆς ἁμαρτίας, Rom. vi. 6, and its members “ instruments of
sin,” vi. 12, 13, μὴ οὖν βασιλευέτω ἡ ἁμαρτία ἐν τῷ θνητῷ ὑμῶν σώματι εἰς τὸ ὑπακούειν
ταῖς ἐπιθυμίαις αὐτοῦ, μηδὲ παριστάνετε τὰ μέλη ὑμῶν ὅπλα ἀδικίας τῇ ἁμαρτίᾳ, cf. Jas,
iii. 2, 3, 6, and thus in the regenerate there takes place either an antithesis or a new
union between πνεῦμα and σῶμα, see Rom. viii. 13, πνεύματι τὰς πράξεις τοῦ σώματος

θανατοῦν ; 1 Cor. vi. 19, 20, vii. 34, Wa ἦ ἁγία Kai σώματι καὶ πνεύματι. This is not

contradicted by 1 Cor. vi. 18, πᾶν dudprnya... ἐκτὸς τοῦ σώματός ἐστιν᾽ ὁ δὲ πορνεύων,
εἰς τὸ ἴδιον σῶμα ἁμαρτάνει, for the apostle does not deny that all other sins are committed
in or through the body ; he asserts that no sin (not ἁμαρτία, but ἁμάρτημα ὃ ἐὰν ποιήσῃ
ἄνθρωπος) so directly attacks the natural basis and vessel of human life, and is so
dangerous to man generally, and to the regenerate man especially, as fornication, cf. ver.
15, οὐκ οἴδατε ὅτι τὰ σώματα ὑμῶν μέλη Χριστοῦ ἐστὶν «7d, vv. 16, 13, 20,—as is
evident from the great significance of man’s corporeity.

The σῶμα as the external basis of human nature which has become sinful, the
organized σάρξ, is consequently subject to death as the penalty of sin (σῶμα τοῦ θανάτου,
Rom. vii. 24), and draws down the soul with it into the same doom, Matt. x. 28, unless
the two be separated by the renewal of the divine principle of the soul, viz. of the
πνεῦμα, in which case the body itself shall be finally exempted from the penalty, and made
a σῶμα πνευματικόν, see Rom, viii. 23, ἀπεκδεχόμενοι τὴν ἀπολύτρωσιν TOD σώματος ἡμῶν;
but at present the life of the spirit asserts itself in contrast with the foil of the mortal
body, Rom. viii. 10, εἰ δὲ Χριστὸς ἐν ὑμῖν, τὸ μὲν σῶμα νεκρὸν δι᾽ ἁμαρτίαν, τὸ δὲ

3 Y

Σῶμα 538 Σῶμα

πνεῦμα ζωὴ διὰ δικαιοσύνην; γον. 11; 2 Cor. iv. 7, ἔχομεν δὲ τὸν θησαυρὸν τοῦτον ἐν
ὀστρακίνοις σκεύεσιν; ver. 10, πάντοτε τὴν νέκρωσιν τοῦ ᾿Ιησοῦ ἐν τῷ σώματι περι-
φέροντες, ἵνα καὶ ἡ ζωὴ τοῦ ᾿Ιησοῦ ἐν τῷ σώματι ἡμῶν φανερωθῇ ; Gal. vi. 17; Phil.
jii. 21.

Considering these things, we may understand the emphasis laid upon the προσφορὰ
τοῦ σώματος “Incod, Heb. x. 10, cf. ver. 5; 1 Pet. ii, 24, τὰς ἁμαρτίας ἡμῶν ἀνήνεγκεν
ἐν τῷ σώματι αὐτοῦ ἐπὶ τὸ ξύλον ; Rom. vii. 4, ἐθανατώθητε τῷ νόμῳ διὰ τοῦ σώματος
τοῦ Χριστοῦ; Eph. ii. 16, ἵνα ἀποκαταλλάξῃ τοὺς ἀμφοτέρους ἐν ἑνὶ σώματι τῷ θεῷ διὰ
τοῦ σταυροῦ; 1 Cor. xi. 24, τοῦτό μου ἐστὶν τὸ σῶμα τὸ ὑπὲρ ὑμῶν; vv. 27,29. The
body of Christ, the manifestation of His humanity, the ὁμοίωμα σαρκὸς ἁμαρτίας, Rom.
viii. 3,—this it is by virtue of which Christ can become a sacrifice for us, because herein
His essential oneness with us is authenticated, Heb. x. 5, σῶμα δὲ κατηρτίσω por,—and
just by means of this we become ourselves in turn partakers of the divine nature, Matt.
xxvi. 26 (and parallels, see above).

The word σῶμα is figuratively applied to the church of Christ (σῶμα Χριστοῦ) and
to the fellowship of believers (ὃν σῶμα) among themselves. In this latter sense it denotes
the union and communion of spirit and life between the several members, Eph. iv. 4, ἕν
σῶμα καὶ ἕν πνεῦμα, see ver. 3, τηρεῖν τὴν ἑνότητα τοῦ πνεύματος; 1 Cor. x. 17, ἕν σῶμα
οἱ πολλοί ἐσμεν; xii. 18, ἐν ἑνὶ πνεύματι ἡμεῖς πάντες εἰς ἐν σῶμα ἐβαπτίσθημεν. This
evidently is not a concrete expression of the idea of literal communion of membership,
nor an abstraction of this idea, but is simply and necessarily (in the apostle’s view) a
postulate, arising from the fact of ἕν σῶμα, which denotes a natural and necessary unity
and communion of life, οἵ, 1 Cor. vi. 16, ὁ κολλώμενος τῇ πορνῇ ἕν σῶμά ἐστιν" ἔσονται
γὰρ οἱ δύο εἰς σάρκα μίαν ; Eph. v. 28; Rom. xii. 5, ἐν σῶμά ἐσμεν ἐν Χριστῷ: The
designation of the church, too, as the body of Christ, is quite in keeping with this; Eph.
v. 30, μέλη ἐσμὲν τοῦ σώματος αὐτοῦ; 1 Cor. xii. 27, ὑμεῖς δέ ἐστε σῶμα Χριστοῦ καὶ
μέλη ἐκ μέρους. The church at large, too, is so called as the organism vivified by Christ
as the Spirit (2 Cor. iii. 17, 6 δὲ κύριος τὸ πνεῦμά ἐστιν; 1 Cor. vi. 16, ὁ κολλώμενος τῷ
κυρίῳ ἕν πνεῦμά ἐστιν), Christ standing to the church in a similarly necessary and natural
connection as the spirit does to the body, Eph. i. 23, iv. 12, 16, v. 23, 30, Col. i. 22,
24, ii, 19, iii, 15, 1 Cor. x. 16, 17, xii. 27, while individual members are called μέλη,
1 Cor. xii. 27, οὗ vi. 15.

In profane Greek, σῶμα is used also in the sense of the sum-total or whole, 6.9. τὸ τοῦ
κόσμου σῶμα, Plat. Zim. 31 B; Diod. Sic. 1. 11; Joseph. Antt. vii. 3. 2, AaviSns δὲ τήν
τε κάτω πόλιν περιλαβὼν Kal τὴν ἄκραν συνάψας αὐτῇ, ἐποίησεν ἕν σῶμα. It does not
occur in this sense in the N. T. Further, σῶμα is used first by the poets and then by
Xen., even in prose, to denote persons, eg. Xen. Hell. ii. 1. 19, ἐλεύθερα σώματα ; Diod.
Sic. xvii. 46, αἰχμάλωτα ooép.=prisoners of war. Afterwards (in Polyb., Arr., Plut.)
σώματα by itself, and sometimes in the sing., is used of slaves, bondmen, ete. See Lobeck,
Phryn. p. 378. So Rev. xviii. 13, cf. Gen. xxxvi. 6; Tob. x. 10; 2 Mace. viii. 11.

ἂν oe

Σῶμα 539 Ταπεινός

It is needless, in order to explain Col. ii. 17, ἅ ἐστιν σκιὰ τῶν μελλόντων, τὸ δὲ
σῶμα Χριστοῦ, to seck a special use of σῶμα -- γὲ8 tpsa,—a meaning which the word
receives here through its antithesis (elsewhere also found) with σκιά, an antithesis which
suggests the expression. Cf. Lucian, Hermot. 79, οὐχὶ... τὶς φαίη, τὴν σκιὰν ὑμᾶς
θηρεύειν, ἐάσαντας τὸ σῶμα ; Joseph. de Bell. Jud. ii. 2. 5, σκιὰν αἰτησόμενος βασιλείας,
ἧς ἥρπασαν ἑαυτῷ τὸ σῶμα.

Σωματικός, bodily, corporeal, 1 Tim. iv. 8, ἡ σωματικὴ γυμνασία, cf. σωματικὴ
ἕξις, Joseph. de Bell. Jud. vi. 1.6. Also in contrast with ἀσώματος in Plat., Aristot.,
Philo, de Opif. Mund. 4, τῶν ἀσωμάτων ἰδέων τὰς σωματικὰς ἐξομοιῶν οὐσίας. So Luke
iii, 22, καταβῆναι τὸ πνεῦμα τὸ ἅγιον σωματικῷ εἴδει ὡς περιστεράν. The adverb
σωματικῶς, Col. ii. 9, ἐν αὐτῷ κατοικεῖ πᾶν τὸ πλήρωμα τῆς θεύτητος σωματικῶς ----
where the reference is to σώμα as denoting the manifestation of human nature, as in all
the texts where the body of Christ is spoken of; see σώμα.

Σύσσωμος, ov, only in Eph. iii 6, elvas τὰ ἔθνη συγκληρονόμα καὶ σύσσωμα
καὶ cuppétoya τῆς ἐπαγγελίας, and hence passing into patristic Greek. It is an inde-
pendent self-contained conception, which does not need further definition = united in
one body, that is, members of the body of Christ ; comp. σῶμα of the church ; = incorporated
with,

T

Ταπεινός, %, dv, (I.) locally, low, Josh. xi. 16; Ezek. xvii. 24.— (1) Figura-
tively, (α.) low, unimportant, trifling, small, paltry, etc, eg. δύναμις, insignificant power
(Dem.); ai ταπειναὶ τῶν πόλεων, weak states, Isocr. Or. iv. 26.95. So Jas. i. 9, 6 ἀδελφὸς
ὁ ταπεινός, as against ὁ πλούσιος ; 2 Cor. x. 1, κατὰ πρόσωπον μὲν ταπεινὸς ἐν ὑμῖν --
insignificant; Rom. xii. 16, μὴ τὰ ὑψηλὰ φρονοῦντες ἀλλὰ τοῖς ταπεινοῖς συναπαγόμενοι.
Thus in the LXX. 1 Sam. xviii. 29 τε δ), poor; Isa. xxxii, 2, W2N; Lev. xiii, 21 τς ey,
depressed, and often (b.) humbled, cast down, oppressed, 6... ταπεινὸν ποιεῖν twa, to humble
one (Isocr.); Xen. Hell. ii. 4. 24, τῇ δ᾽ ὑστεραίᾳ οἱ μὲν τριάκοντα πάνυ δὴ ταπεινοὶ καὶ
ἔρημοι ξυνεκάθηντο ἐν τῷ ξυνεδρίῳ ; vi. 4. 16, σκυθρωποὺς καὶ ταπεινοὺς περιϊόντας =
afflicted, cast down. Thus parallel with θλιβόμενοι, 2 Cor. vii. 6, comp. 88 -- δ, Isa. xi. 4,
xxv. 4; N24, Ps. xxxiv. 19, τ, τῷ πνεύματι, parallel with συντετριμμένος = DY, Job v.11,
et al. ; Luke i. 52, humbled. Akin to this (¢.) is the signification modest, humble, Xeno-
phon, Euripides, Plato, and others, as against ὑπερήφανος, Xen. Ag. xi. 11; also submis-
sive, subject, Xen. Hier. v. 5, Cyrop. vii. 5. 69. Comp. Luke 1. 51, 52, διεσκόρπισεν
ὑπερηφάνους διανοίᾳ καρδίας αὐτῶν" καθεῖλεν δυνάστας ἀπὸ θρόνων καὶ ὕψωσεν ταπεινούς,
where it does not stand in the sense humble, but its passing into this meaning is shown
by the context—So Matt. xi. 29, πραῦς εἰμι καὶ ταπεινὸς τῇ καρδίᾳ, Jas. iv. 6, 1 Pet. v. 5,
as opposed to ὑπερήφανος. Comp. Prov. xxix. 23, ὕβρις ἄνδρα ταπεινοῖ, τοὺς δὲ ταπεινό-

Ταπεινός δ40 Ταπεινόω

7

dpovas ἐρείδει δόξῃ Kxépios =>2Y, which is = ταπεινός in Ps. cxxxviii. 6, Further, the
word is used in profane Greek (d.) very often in a morally contemptible sense = cringing,
servile, low, common, Plato, Xen., Isocr., and others; ταπεινότης, ignobleness, Aristotle,
Rhet. ii. 6, with μικροψυχία, Diod. xvi. 70; and it is (¢.) a notable peculiarity of Scripture
usage that the LXX., Apocrypha, and N, T. know nothing of this import of the word, but
rather, in connection with (c.), deepen the conception, and raise the word to be the designa-
tion of the noblest and most necessary of all virtues, which in contrast with ὕβρις in every
form is still something quite different from the σωφροσύνη which is opposed to ὕβρις
among the Greeks. It is the disposition of the man who esteems himself as small before
God and men, takes a low estimate of himself, ταπεινοῦν ἑαυτόν, a representation foreign
to profane Greek, though a presentiment of this virtue is traceable there. Niigelsbach,
Homer. Theol. vi. 18, remarks that the συγῇ, Hom. Od. xviii. 141, συγῇ δῶρα θεῶν ἔχειν,
Dem. adv. Timocr. lii. 717, ποιεῖν τὰ δίκαια συγῇ, is the Greek expression for humility ;
but it must not be overlooked that this subdued stillness of feeling was no more than a
part of humility, and the expression by no means attained or sufficed for the biblical
conception, especially as denoting humility manifested before God, which arises from
the perception of sin, or is at least inseparably connected therewith (comp. ταπεινοῦν
ἑαυτόν, Luke xviii. 14); of this the Greeks had no presentiment. Humility with the
Greeks was in fact nothing higher than modesty, wnasswming difidence. This and no more
lies in the passage in Plato, Legg. iv. 716 A, τῷ θεῷ ἀεὶ ξυνέπεταιδίκη τῶν ἀπολειπομένων
τοῦ θείου νόμου τιμωρός, ἧς ὁ μὲν εὐδαιμονήσειν μέλλων ἐχόμενος ξυνέπεται ταπεινὸς
καὶ κεκοσμημένος, εἰ δέ τις ἐξαρθεὶς ὑπὸ μεγαλαυχίας ἢ χρήμασιν ἐπαιρόμενος ἢ τιμαῖς
ἢ καὶ σώματος εὐμορφίᾳ, ἅμα νεότητι καὶ ἀνοίᾳ, φλέγεται τὴν ψυχὴν μεθ᾽ ὕβρεως, ὡς οὔτ᾽
ἄρχοντος οὔτε τινὸς ἡγεμόνος δεόμενος, ἀλλὰ καὶ ἄλλοις ἱκανὸς ὧν ἡγεῖσθαι, καταλείπεται
ἔρημος θεοῦ. The Greek ταπεινός is nothing more than an element of σωφροσύνη, and,
in direct contrast with the ταπεινοφροσύνη of Scripture, it is in no way opposed to self-
righteousness. But the other element in humility, Phil. ii. 3, τῇ ταπεινοφροσύνῃ ἀλλήλους
ἡγούμενοι ὑπερέχοντας ἑαυτῶν, is opposed to the Greek conception of δικαιοσύνη, which,
while not self-seeking, is not in the least unselfish, but gives to every one his own.
Hence it is clear why we find in the N. T., as a substantival designation of humility, a
new word, ταπεινοφροσύνη. It is noteworthy that, in contrast with Scripture usage
ταπεινός is used by Philo in a bad sense,

?

Ταπεινόω, (I.) locally, to make low, Luke iii. 5, βουνὸς ταπεινωθήσεται. --
Figuratively, (a.) to make small, to humiliate, to abase, ¢g. Xen. Mem. iii. 5. 4, τετα-
πείνωται ἡ τῶν ᾿Αθηναίων δόξα; Phil. iv. 12, οἶδα καὶ ταπεινοῦσθαι, οἶδα καὶ περισσεύειν.
Comp. 2 Cor. xi. 7.— Xen. Anab, vi. 3, 18, θεὸς τοὺς πλεῖον φρονοῦντας ταπεινῶσαι
βούλεται. So 2 Cor. xii. 21. Answering to this ταπεινοῦσθαι, to humble oneself, 1 Pet.
v. 5, ταπεινῶθητε οὖν ὑπὸ τὴν κραταιὰν χεῖρα τοῦ θεοῦ, Jas, iv. 10, comp. ὑπερήφανος,
ver. 6; Ecclus. iii, 18, Thus also of the position or relation to his own claims, or to

Ταπεινόω 541 Τέλος

others in which one puts oneself or is placed, 2 Cor. xi. 7, ἢ ἁμαρτίαν ἐποίησα ἐμαυτὸν
ταπεινῶν ἵνα ὑμεῖς ὑψωθῆτε, ὅτε δωρεὰν τὸ τοῦ θεοῦ εὐαγγέλιον εὐαγγελισάμην ὑμῖν; Phil.
ii, 8, of Christ, ἐταπείνωσεν ἑαυτὸν γενόμενος ὑπήκοος x.7.r., comp. Heb. v. 8, Luke xiv.
11, Matt. xxiii. 12, to humble oneself; (.) specially in the biblical sense, see ταπεινός (e.) ;
Matt. xviii. 4, Luke xviii. 14, ταπεινοῦν ἑαυτόν. Comp. Ecclus. vii. 17, μὴ προσ-
λογίζου σεαυτὸν ἐν πλήθει ἁμαρτωλῶν" ταπείνωσον σφόδρα τὴν ψυχήν cov, μνήσθητι ὅτε
ὀργὴ οὐ χρονιεῖ.

Ταπείνωσις, ἡ, humiliation, appears in the N. T., as also in the LXX., only
passively, to denote the position in which one finds oneself, not disposition; Luke
i 48, Acts viii. 33, Phil. iii, 21, Jas. 1. 10 =lowness. Comp. Plut. Mor. 7a, ταπείνωσις
τῆς λέξεως, too plain or common an exposition.

Ταπεινόφρων, ov, seldom in profane Greek; Plut. Fort. Alex. ii. 4, μικροὺς ἡ
τύχη καὶ περιδεεῖς ποιεῖ καὶ ταπεινόφρονας = mean-spirited, In the LXX. only in Prov.
xxix. 23 = 28¥, humble. In like manner in N. Τὶ 1 Pet. iii. 8.

Ταπεινοφροσύνη, ἡ, humility, the disposition of the ταπεινός in the Scripture
sense ; the word is unknown in profane Greek, and in the LXX. also. As to its import,
see ταπεινός, Acts xx. 19; Eph. iv. 2; Phil. 11, 3; Col. ii. 18, 23, iii, 12; 1 Pet. v. 5.

Τέλος, τό, does not, as is commonly supposed, primarily denote the end, termination,
with reference to time, but the goal reached, the completion or conclusion αὖ which any-
thing arrives, either as issue or ending, and thus including the termination of what went
before; or as result, acme, consummation, e.g. πολέμου τέλος, victory; τέλος ἀνδρός, the full
age of man; also of the ripening of the seed. “It never” (according to Passow) “ denotes
merely an end as to time, a termination in and for itself; for this, τελευτή is always used.
When τέλος is thus used, as in Biov τέλος, it always includes the idea of an inner com-
pletion. Nor does it signify merely an end in space, which is expressed by πέρας, or by
the adjective ἔσχατος and dxpos.” Even in pure definitions of time, the word never
signifies the mere end or termination, but the qualitative end, the conclusion, e.g. Xen. Anab.
vi. 1. 13, τῇ μὲν νυκτὶ ταύτῃ τοῦτο τὸ τέλος ἐγένετο ; i. 10. 18, ταύτης μὲν τῆς ἡμέρας
τοῦτο τὸ τέλος éyévero. Apparently it occurs but rarely in classical Greek in the sense
of termination. In the N. T. Luke i. 33, τῆς βασιλείας αὐτοῦ οὐκ ἔσται τέλος : Mark
iii, 26, οὐ δύναται στῆναι ἀλλὰ τέλος ἔχει. Cf. Xen. Cyrop. vii. 8. 11, οὗτος ἔχει τὸ
κάλλιστον τέλος, νικῶν γὰρ τετελεύτηκε. But here τέλος, as often, means death as the
end or issue of life, eg. Ael. V. HZ. iii. 25, τέλος εὐκλεές, a glorious death. The question
here arises, however, whether the main reference is to the goal reached, or to the course
now finished. The latter is the most usual; accordingly τέλος means (I.) the issue, end,
conclusion, Matt. xxvi. 58, εἰσελθὼν ἔσω ἐκάθητο... ἰδεῖν τὸ τέλος ; Jas. v. 11, τὸ τέλος
κυρίου εἴδετε; 1 Pet. iv. 17, τί τὸ τέλος τῶν ἀπειθούντων ; ver. 7, πάντων δὲ τὸ τέλος
ἤγγικεν, Sol Cor. x. 11, τὰ τέλη τῶν αἰώνων... ἔσχαται ἡμέραι; Acts ii, 17; 2 Tim.

Τέλος 542 Τελέω

iii, 1. Of Dan. xi. 18, i. 15, 18, iv. 31; Neb. xiii. 6; 2 Kings viii. 3, xviii. 10,
Further, τὸ τέλος, which in Matt. xxiv. 14, τότε ἥξει τὸ τέλος, Mark xiii. 7, Luke xxi. 9,
means the termination of the present cowrse and condition of the world ; in 1 Cor. xv. 24,
on the contrary, it means, at the same time, the goal reached, and the beginning of a new
order of things—Heb. vii. 3, μήτε ζωῆς τέλος ἔχων. The decision or conclusion is to be
kept in mind in the adverbial phrases εἰς τέλος, either as=to the last, to the con-
clusion of that spoken of, John xiii. 1, εἰς τέλος ἠγάπησεν αὐτούς, where the refer-
ence is to the issue of Christ's work of love, Matt. x. 22, xxiv. 13, Mark xiii. 13,
or as=at last, or in the end, finally, Luke xviii. 5; it is used in both senses in
profane Greek. Then ἕως, ἄχρι, μέχρι τέλους, Heb. iii. 6, 14, vi. 11; Rev. ii 26;
1 Cor. i 8; τὸ τέλος, finally, 1 Pet. iii. 8 (Plat. Legg. vi. 768 B, usually without the
article, like the Pauline phrase τὸ Aowrdv). Comp. Rev. xxi. 6, xxii. 13, ἐγὼ ἡ ἀρχὴ καὶ
τὸ τέλος, with Pind. Pyth. x. 10, ἀνθρώπων τέλος ἀρχά te, the beginning and end of
human undertakings ; Luke xxii. 37, καὶ yap τὰ περὶ ἐμοῦ τέλος ἔχει, is hardly parallel
with the Homeric τέλος ἐπιτιθέναι μύθῳ, to perform. His word, for it means not simply
performance or accomplishment generally, but the accomplishment of those last things,
those sufferings which the Lord had now in view, ἔτε τοῦτο... δεῖ τελεσθῆναι ἐν ἐμοί.
—(II.) The word refers to the goal reached, the goal and end, Rom. vi. 21, τὸ yap τέλος
ἐκείνων θάνατος ; ver. 22; Phil. iii. 19; 2 Cor. xi. 15; Heb. vi. 8.—1 Pet. i 9, τὸ τέλος
τῆς πίστεως; 1 Tim. i. 5, τὸ τέλος τῆς παραγγέλίας ἐστὶν ἀγάπη ἐκ κιτιλ., cf. Rom.
xiii. 10, πλήρωμα τοῦ νόμου ἀγάπη. (On the contrary, in Rom. x. 4, τέλος γὰρ νόμου
“Χριστὸς, εἰς δικαιοσύνην παντὶ τῷ πιστεύοντι, see vv. 3, 5, and Acts xiii. 39, it denotes
the final end, the conclusion which the dominion of the law has found in Christ.) With
2 Cor. iii. 13, οὗ ver. 7. So in the adverbial phrases εἰς τέλος = completely, 1 Thess.

ii. 16; Amos ix. 8; Dan. vii. 26; Ps, lxxxix. 47 (often in Polyb.); ἕως τέλους, 2 Cor.
i, 13, as contrasted with ἀπὸ μέρους, ver. 14.

Τέλος, with the signification toll or tax, Matt. xvii. 25, Rom. xiii. 7, is, in the
opinion of modern scholars, to be derived from another root.

Τελ έω, τελέσω, Attic τελῶ, perf. pass. τετέλεσθαι, to make an end or accomplishment,
to complete anything,—not merely to end it, but to bring it to perfection, to carry it
through, peragere ; generally, to carry out a thing, to accomplish, eg. τελεῖν ἀέθλους, to
finish conflicts, Hom. Od. iii. 262; μόχθους, to endure affliction, Theocr. xxiv. 81; ἔργον
τελεῖν, both to perform a work (Eur. Or. 834) and to complete it, Hom. 11. vii. 465 ;
τελεῖν τὰ ἱερά, sacra peragere, Xen.; προστάγματα Tedelv, to carry out and obey orders,
Plat. Legg. xi. 926 A. Frequently of promises and prayers, to fulfil or answer them. Of
definite periods of time, to pass, spend, or fulfil, e.g. ἔτος ὀγδοηκοστὸν τελεῖν, Luc. Macrob. 10.
In the N. T., (I.) τοὺς λόγους τελεῖν, Matt. vii. 28, xix. 1, cf. xiii, 53, xi 1; τὴν μαρ-
tupiav, completely to bear one’s testimony, Rev. xi. 7 ; τὸν δρόμον, 2 Tim, iv. 7; τὰς πόλεις =
to finish, an elliptical expression, ef. Josh. iii. 17, ἕως συνετέλεσε πᾶς ὁ λαὸς διαβαίνων τὸν

Τελέω 548 Τελειότης

᾿Ιορδάνην ; generally, to do anything fully or completely, Luke ii. 39. Passive, τελεῖσθαε,
to be completed or fulfilled, Rev. xv. 1, 8, xvii. 17,—xx. 3, 5, 7, τὰ χίλια ἔτη; John
xix. 28, εἰδὼς ὁ ᾿Ιησοῦς Ste ἤδη πάντα τετέλεσται, ἵνα τελειωθῇ ἡ γραφή; ver. 30, τετέ-
Aeorart,—which signifies the perfect accomplishment of that work whereby the Scripture is
fulfilled, and not merely =¢o fulfil, as in Luke xviii. 31, τελεσθήσεται πάντα τὰ yeypap-
μένα; xxii. 37; Rev. x. 7; Acts xiii, 29; Ezra i. 1. — 2 Cor. xii. 9, ἡ yap δύναμις ἐν
ἀσθενείᾳ τελεῖται (so Tisch., Received text, ἡ y. Suv. wou ἐν ἀ. τελειοῦται), the greatness of
Christ's power fully manifests itself in the sphere of human weakness ; see what follows in
ver. 10. — (IL) As referring not so much to the completion of a work as to the produc-
tion or attainment of the object, eg. ἔργον τελεῖν, to perform, or execute, or carry out,
Ecclus. vii. 26, xxviii. 30. So Luke xii. 50, ἕως οὗ τελεσθῇ τὸ βάπτισμα; Rom. ii. 27,
Tov νόμον τελεῖν, as in Jas. ii, 8; Gal. v. 16, ἐπιθυμίαν σαρκὸς οὐ μὴ τελέσητε.
From τέλος, a tax = to pay taxes or tribute, Matt. xvii. 24; Rom. xiii. 6.

Τέλειος, a, ov; usually with two terminations in Attic Greek, and often there
τέλεος, complete, perfect. — (I.) In a physical or literal sense, ¢.g. of spotless sacrifices, of
that wherein nothing is deficient, eg. τέλειος ἐνιαυτός, a full year; Arist. Pol. i. 3, οἰκία
δὲ τέλειος ἐκ δούλων καὶ ἐλευθέρων. So ἔργον τέλειον, Jas. 1. 4; 1 Cor. xiii. 10, τὸ
τέλειον, in contrast with τὸ ἐκ μέρους. Figuratively, 1 John iv. 18, ἡ τελεία ἀγάπη, cf.
τελεία καρδία, 1 Chron. xxviii. 9; 1 Kings viii. 62. Frequently = full grown, of men
and beasts; of man, in contrast with παιδίον νήπιον, Pol. v. 29. 2, Plat., Xen., and others.
So Eph. iv. 13, eis ἄνδρα τέλειον, εἰς μέτρον ἡλικίας κιτιλ.; Heb. v. 14, τελείων δέ ἐστιν
ἡ στερεὰ τροφή; 1 Cor. xiv. 20; Phil. iii. 15, see ver. 12; 1 Cor. ii. 6, cf. iii, 1 ? —
Generally, what is highest and pre-eminent, ¢.7. νόμος τέλειος ὁ τῆς ἐλευθερίας, Jas. i. 25;
Heb. ix. 11, διὰ τῆς μείζονος καὶ τελειοτέρας σκήνης. So in classical Greek with reference
to the gods and their exaltation; also of the eagle as the king of birds, τελειότατος
πετεήνων, Hom. 7]. viii. 247. In medical phraseology, τέλειον νόσημα, the sickness at its
height. — (11) In a moral sense, perfected, complete, blameless, ¢.g. δώρημα τέλειον with
δόσις ἀγαθή, Jas. i. 17. Oftener in the LXX. = 0>v,n.n, Gen. vi. 9, Νῶε ἄνθρωπος
δίκαιος τέλειος ὧν ἐν TH γενεᾷ αὐτοῦ; Deut. xviii. 13, 2 Sam. xxii. 16; Aristotle, Zth.
i. 13, ἀρετὴ τελεία; Antonin. vii. 67, ἡ τελειότης τοῦ ἤθους. Otherwise it occurs more
rarely by itself in an ethical sense in the classics. In the N. T. Jas. i. 4, ἵνα ἦτε τέλειοι
καὶ ὁλόκληροι ἐν μηδενὶ λειπόμενοι ; iii. 2, εἴ τις ἐν λόγῳ οὐ πταίει, οὗτος τέλειος ἀνήρ;
Matt. v. 48, xix. 21; Rom. xii. 2; Col. i. 28, iv. 12. The adverb τελείως = perfectly,
entirely, 1 Pet. i 13; Xen. Cyr. iii, 3. 38, τελέως ἀγαθὸς ἀνήρ; Isocr. 20 A, νόμιξε
τέλέως εὐδαιμονήσειν.

Τελειότης, ἡ, (1.) relatively, completeness, perfection, Plat. deff: 412 B, αὐτάρκεια
τελειότης κτήσεως ἀγαθῶν ; Wisd. vi. 15, φρονήσεως τελειότης ; xii. 17, δυνάμεως TEA. —
(IL.) Absolutely = perfection in a moral sense, Col. iii. 15, ἀγάπη ἐστὶν σύνδεσμος τελειό-
motos; Judg. ix. 16, 19, εἰ ἐν ἀληθείᾳ καὶ τελειότητι ἐποιήσατε (DOM), perhaps = ἐν

Τελειότης δ44 Τελειόω

καρδίᾳ τελείᾳ, 1 Chron. xxviii. 9; 1 Kings viii. 62. — Heb. vi. 1, ἀφέντες τὸν τῆς ἀρχῆς
tod Χριστοῦ λόγον ἐπὶ τὴν τελειότητα φερώμεθα, may signify either the στερεὰ τροφή
according to its nature as contrasted with the γάλα, ic. τῆς ἀρχῆς τοῦ Χριστοῦ λόγος, the
λόγος δικαιοσύνης, v. 13, 14, or the state of the τέλειοι in contrast with the νήπιοι, v. 13.
The former explanation is perhaps the simpler and more probable. The word occurs but

rarely, not only in profane, but also—notwithstanding the examples in Steph. Zies.—in
biblical Greek.

Τελειόω, also τελεόω, (I.) to make perfect, to complete, Her. i. 120, πάντα ἐτέλέωσε
ποιήσας ; John xvii. 4, τὸ ἔργον ἐτελείωσα ὃ δέδωκάς μοι ἵνα ποιήσω; Acts xx. 24,
τελειῶσαι τὸν δρόμον μου, καὶ τὴν διακονίαν ἣν ἔλαβον; 2 Chron. viii. 16, ἀφ᾽ ἧς ἡμέρας
ἐθεμελιώθη ἕως οὗ ἐτελείωσε Σαλωμὼν τὸν οἶκον xvplov=nbv; to finish, to fulfil, Luke
ii. 48, τὰς ἡμέρας ; Plat. Polit. 272 D, ἐπειδὴ χρόνος ἐτελεώθη ; to make complete, so that
nothing more is wanting, 6... to bring to maturity, to ripen, etc., Plat. Rep. vi. 487 A,
τελειωθεῖσι τοῖς τοιούτοις παιδείᾳ τε Kal ἡλικίᾳ; 498 B, ἐν ἡ (ἡλικίᾳ) ἡ ψυχὴ τελειοῦσθαι
ἄρχεται; Aristot. H. Animal. i. 15, ἡ μὲν οὖν κεφαλὴ πᾶσιν ἄνω πρὸς τὸ σῶμα τὸ éav-
τῶν ὁ δ᾽ ἄνθρωπος μόνος... πρὸς τὸ τοῦ ὅλου τελειωθεὶς ἔχει τοῦτο τὸ μόριον. So Heb.
ii. 10, τὸν ἀρχηγὸν τῆς σωτηρίας διὰ παθημάτων τελειῶσαι----ἰο make Him perfectly an
ἀρχηγὸς τῆς σ. τέλειος, cf. ν. 9, τελειωθεὶς ἐγένετο... αἴτιος σωτηρίας αἰωνίου, vii. 28,
vids ., . τετελειωμένος, in contrast with ἀρχιερεῖς ἔχοντες ἀσθενείαν. So also John xvii. 23,
ἵνα ὦσιν τετελειωμένοι eis ἕν; Jas, ii, 22, ἡ πίστις συνήργει τοῖς ἔργοις αὐτοῦ καὶ ἐκ τῶν
ἔργων ἡ πίστις ἐτελειώθη, becomes πίστις τελεία, cf. ver, 26, ἡ πίστις χωρὶς τῶν ἔργων
νεκρά ἐστιν. The passive meaning adopted here, to be kept or preserved intact, is quite
untenable, and especially by John xix. 28, ἵνα τελειωθῇ ἡ γραφή, where the fulfilment
of the prophecy is regarded as the completion and accomplishment of what was prophesied,
of that which was not τέλειον, while the fulfilment was still wanting; cf. Hom. J/. ix.
456, θεοὶ δ᾽ ἐτέλειον ἐπάρας, Luke i. 45, under τελείωσις. Cf. τελεῖν. Ecclus. xxxiv. 10
also does not sanction this meaning, τίς ἐδοκιμάσθη ἐν αὐτῷ καὶ ἐτελειώθη, see τέλειος as
denoting moral perfection. We may also refer to the words of St. John, τετελείωται ἡ
ἀγάπη τοῦ θεοῦ ἐν τινί, 1 John ii. 5, iv. 12, 17, 18,—it is complete in him, nothing is
wanting of it, cf. iv. 17,18. Very easy is the connection with this of τελειοῦν, in the
sense, to bring to the end, to conclude; passive, to reach the goal. See in profane Greek,
Plut. Mor. 111 ©, ζῶα... ἕωθεν μὲν γεννώμενα, μέσης δ᾽ ἡμέρας ἀκμάζοντα, δείλης δὲ
γηρῶντα καὶ τελειοῦντα τὸ ζῆν; 159 C, φυγὴ δὲ μία [τῶν ἀδικημάτων] καὶ καθαρμὸς εἰς
δικαιοσύνην τελειοῖ; 582 F, ἡ γὰρ χάρις οὐχ ἧττον δεομένη τοῦ λαμβάνοντος ἢ τοῦ διδόν-
tos; ἐξ ἀμφοῖν γὰρ τελειοῦται πρὸς τὸ καλόν. The middle in Jamblich. Vit. Pyth. 322,
ἔπειτα τὰ φυσικὰ πάντα ἀναδιδάσκει, τὴν τε ἠθικὴν φιλοσοφίαν καὶ λογικὴν ἐτελεώσατο
=to conclude, The recognition of this meaning is in accordance with Greek usage, and
helps us to understand the full force of the word, eg. in Phil. iii. 12, οὐχ ὅτι ἤδη ἔλαβον
ἢ ἤδη τετελείωμαι, see ver. 15 ὅσοι οὖν τέλειοι, τοῦτο φρονῶμεν, from which it must be

= &

Τελειόω 545 Συντελέω

carefully distinguished ; Phil. Zib. II. Alleg. 74, πότε οὖν ὦ ψυχὴ μάλιστα νεκροφορεῖν
σαυτὴν ὑπολήψῃ᾽ apd ye οὐχ ὅταν τελειωθῇς καὶ βραβείων καὶ στεφάνων ἀξιωθῇς ; see
also Heb. xi. 40, μὴ χωρὶς ἡμῶν τελειωθῶσιν ; xii. 23, δίκαιοι τετελειωμένο. Here the
goal is evidently, according to xi. 39, x. 36, the κομίσασθαι τὴν ἐπαγγελίαν. Cf. also
τελειοῦσθαι, used of death, Ignat. ad Trall. 3, δέδεμαι μὲν διὰ Χριστὸν, ἀλλ᾽ οὐδέπω Xpic-
τοῦ ἄξιός εἰμι" ἐὰν δὲ τελειωθῶ, τάχα γενήσομαι; Euseb. Vit. Const. iii. 47, τοῦ μὲν οὖν
βασιλέως ἐτέλειοῦτο ἡ μήτηρ, used by patristic writers with reference to the martyrs’
death; Luke xiii. 32, ἐάσεις ἀποτελῶ σήμερον καὶ αὔριον, καὶ τῇ τρίτῃ τελειοῦμαι, see
vv. 31, 33; Bengel, finem nanciscor. This signification, to go on towards the goal, passive,
to reach the goal, perfectly suits the other places in the Hebrews, viz. x. 14, μιᾷ yap mpoa-
φορᾷ τετελείωκεν εἰς τὸ διηνεκὲς τοὺς ἁγιαξζόμενους (see ix, 13); vii. 19, οὐδὲν γὰρ ére-
λείωσεν ὁ νόμος ; x. 1, οὐδέποτε δύναται τοὺς προσερχομένους τελειῶσαι, cf. ver. 2, διὰ τὸ
μηδεμίαν ἔχειν ἔτι συνείδησιν ἁμαρτιῶν τοὺς λατρεύοντας ἅπαξ κεκαθαρμένους ; ix. 9,
θυσίαι προσφέρονται μὴ δυνάμεναι κατὰ συνείδησιν τελειῶσαι τὸν λατρεύοντα. The goal
to be attained is here, as the context shows, the removal of the evil conscience, as in
xi. 40 it is the attainment of the promise; and it is unnecessary to take τελειοῦν either
as = δικαιοῦν, like τέλειος, synon. with δίκαιος (Prov. x. 29, xx. 7),—according to which
the word would stand in a sense quite remote from its meaning in the other passages,—or,
with Késtlin (Joh. Lehrbegriff, p. 421), as synon. with ἁγιάξειν, καθαρίζειν (Heb. ix. 13,
14), ἀφαιρεῖν ἁμαρτίας (x. 10, 2, 4, 14, 11); as if it included all these, “ for cleansing,
forgiveness, and sanctification make the man what God purposed and designed he should
be,’—an explanation which has neither simplicity nor naturalness to recommend it.—(IL.)
Synonymous with ποιεῖν, without special reference to the completion of the work; like
τελεῖν, John iv. 34, v. 36; Ecclus. 1. 21.

Τελείωσιες, ἡ, completion, successful issue, Diod. ii 29, ἀποτρεπαὶ κακῶν καὶ
τελειώσεις ἀγαθῶν. The attainment of a perfect whole, a τέλειον which needs nothing
further to complete it, Heb, vii. 11, εἰ μὲν οὖν τελείωσις διὰ τῆς Δευιτικῆς ἱερωσύνης ἣν,
see ver. 19.— The fulfilment of a promise, Luke i. 45; Judith x. 9. Contrasted with
νεότης, Jer. ii. 2, as often in Aristotle, denoting a state of ripeness, perfect culture, etc.

Τελειωτής, 6, one who makes a τέλειον, who completes anything; it occurs in
patristic Greek, and in the N. T. only in Heb. xii 2, τὸν τῆς πίστεως ἀρχηγὸν καὶ
τελειωτὴν ᾿Ιησοῦν ; see ἀρχηγός.

Συντελέω, (1.) to bring things to an end together, to bring to the goal, to complete,
to finish, ey. τὰς vais, Pol. i. 21. 3. So with plural object, Matt. vii. 28, τοὺς λόγους ;
Acts xxi. 27, ἔμελλον ai ἕπτα ἡμέραι συντελεῖσθαι; Luke iv. 2. Or with a substitute
for the plural, see Luke iv. 13, συντελέσας πάντα πειρασμόν. So also Mark xiii. 4, ὅταν
μέλλῃ ταῦτα συντελεῖσθαι πάντα, all together —(II.) Perfectly to complete anything, as σύν
often denotes in composition, eg. συμπληρόω, συντέμνω, Polyb. vi. 53. 1, συντελουμένης

3Z

Suvreréw 546 ᾿Ανατίθημι

τῆς ἐκφορᾶς. So Rom. ix. 28, λόγον συντελῶν, bringing to an accomplishment a purpose
(Isa. x. 23); Lam. ii. 17, συνετέλεσε ῥῆμα αὐτοῦ; Heb. viii. 8, συντελέσω... διαθήκην
καινήν, where the word (instead of the διαθήσομαι of the LXX.) may also have reference
to the fellowship in this διαθ. both of Israel and Judah, συντελέσω ἐπὶ τὸν οἶκον ᾿Ισραὴλ,
καὶ ἐπὶ τὸν οἷκον ᾿Ιούδα διαθήκην καινήν. It is not used in biblical Greek of the com-
bination of a plurality of subjects.

Svvréreca, ἡ, termination, completion; often used when there are not several
objects or subjects (as in Plato, Legg. x. 905 B, τῶν θεῶν ἡ συντέλεια, the co-operation of
the gods), and thus corresponding with συντελεῖν (IL). Pol. iv. 28.3, συντέλειαν λαμβάνει ὁ
πόλεμος ; Strabo, xvii. 804, ἀφῆκε τὸ ἔργον περὶ συντέλειαν. In the N.T. only συντέλεια
τοῦ αἰῶνος, Matt. xiii. 39, 40, 49, xxiv. 3, xxviii. 20; τῶν αἰώνων, Heb. ix. 26, the end,
the termination of the course of this world; see αἰών. LXX. Dan. ix. 26, ἕως καιροῦ
συντελείας, ver. 27, xii. 4; also ix. 27, κατὰ συντέλειαν καιρῶν; xii. 13, εἰς συντέλειαν
ἡμερῶν; Theodot. Dan. ix. 27, ἕως τῆς συντελείας καιροῦ ; xii. 4, ἕως καιροῦ συντελείας.

Τίθημιε, to set, to place, to lay.

᾿Ανατέθημι, to lay upon, to attribute something to some one; ἀναθέσθαι τινί Te
sometimes is=to lay a thing before some one, 1.6. to communicate, to leave for con-
sideration ; Plut. Mor.'772 D, τὴν πρᾶξιν ἀνέθετο τῶν ἑταίρων τισίν ; Artemidor. Oneiroer,
ii, 64, ἀνατιθέμενός τινε τῶν ἐπιστημόνων τὸ ὄναρ. So 2 Mace. iii. 9; Acts xxv. 14;
Gal. ii. 2. — Particularly of the presentation of offerings, to consecrate, to devote; and so
in the LXX.= nw, 1 Sam. xxxi. 10, ἀνέθηκαν τὰ σκεύη αὐτοῦ εἰς τὸ ᾿Ασταρτεῖον. Not
of that which the O. T. calls “holy unto the Lord,’ but in the few other places where
the word occurs=0"N, Lev. xxvii. 28, 29; Mic. iv. 13. But ovnn signifies to give
over to destruction, for nn is literally=to cut off (see Lev. xxi. 18, 579, flat-nosed), to

“τῇ

scparate from ; Phoen. 0%, to curse ; Hiphil, to cut aswnder (Isa. xi. 15 2), usually τ to put
under a ban, ? for, a person or thing, e.g. 270 ‘BD, to consecrate to the sword for destruction ;
nimd, to consecrate to the Lord for destruction; when used alone it generally denotes, to
devote to punishment or destruction, Isa. xxxiv. 2, 2 Kings xix. 11, Jer. li. 3; with Town,
Dan. xi. 44. Cf. the Hophal, Ex. xxii.19; Lev. xxvii. 29; 2 Esdr. x. 8. Now the LXX.
render this in some places by ἀνατιθέναι, Lev. xxvii. 28, 29, Mic. iv. 13; ἀναθεματίζειν,
Num. xviii. 14, xxi. 2, 3, Deut. xiii. 15, Josh. vi. 21, Judg. 1. 17, Dan. xi. 14
(=n2), Hiphil, Deut. iii. 3), but elsewhere always by verbs signifying simply destruction,
ἐρημοῦν, ἐξερημοῦν, ἀφανίζειν, ἀπολλύναι, ἐξολοθρεύειν, φονεύειν. This conception, which
is not included in the word as used in profane Greek, belongs in Scripture to ἀνατιθέναι,
so that, like the Hebrew, it means to put under a ban (Luther); but the LXX. use
ἀνατιθέναι strictly perhaps only as the vox media, because they complete the conception
by some addition; see Judg. i. 17, AMIN WN, ἀναθεμάτισαν αὐτὴν καὶ ἐξωλόθρευσαν
αὐτήν; Lev. xxvii. 28, πᾶν δὲ ἀνάθεμα ὃ ἐὰν ἀναθῇ ἄνθρωπος τῷ κυρίῳ... . οὐκ ἀποδώ-

ἀνατίθημι 547 ᾿Ανάθεμα

σεται οὐδὲ λυτρώσεται. πᾶν ἀνάθεμα ἅγιον ἁγίων ἔσται τῷ κυρίῳ; ver. 29, καὶ πᾶν
ἀνάθεμα ὃ ἐὰν ἀνατεθῇ ἀπὸ τῷν ἀνθρώπων, οὐ λυτρωθήσεται, ἀλλὰ θανάτῳ θανατωθήσεται.
Through the representation connected with the Hebrew 0", 07, the derivative

᾿Ανάθεμα, τό, receives its distinctive meaning in the N. T. It is properly a
Hellenistic form of the Attic ἀνάθημα, votive offering, see Moris, ἀνάθημα ἀττικῶς, ἀνάθεμα
ἑλληνικῶς, and it occurs in this form, Plut. Pelop. 25. Also with the same meaning in
2 Mace. ii. 13, side by side with ἀνάθημα, 2 Mace. ix. 13. In the LXX.=077, and
with the signification, a thing devoted to destruction, to ruin; Zech. xiv. 11, καὶ οὐκ ἔσται
ἀνάθεμα ἔτι, καὶ κατοικήσει ἹἹερουσαλὴμ πεποιθότως. Cf. Num. xxi. 3, ἀνεθεμάτισεν
αὐτὸν καὶ τὰς πόλεις αὐτοῦ, καὶ ἐπεκάλεσαν τὸ ὄνομα τοῦ τόπου ἐκείνου ἀνάθεμα ΞΞ
mown; Judg. i. 17, ἐξωλόθρευσαν αὐτοὺς, καὶ ἐκάλεσε τὸ ὄνομα τῆς πόλεως ἀνάθεμα.
Elsewhere still, in Deut. vii. 26, xiii, 17, xx. 17, 18; 1 Chron. ii. 7; Josh, vii. 1, 12.
The form ἀνάθημα, Lev. xxvii. 28, 29—a passage often misunderstood—is not sufficiently
certified. 07h is elsewhere rendered by ἀπώλεια, Isa. xxxiv. 4; ἐξολόθρευμα, 1 Sam.
xv. 21; ὀλέθριος, 1 Kings xx. 42; ἐκθλιβή, ἔκθλιψις, Mic. vii. 2. See also the
rendering (according to the sense rather than the words) of Mal. iv. 6, μὴ ἔλθω πατάξω
τὴν γῆν ἄρδην. It is observable that the LXX., in those texts where the meaning of
pin was doubtful, whether it meant consecrated to God, or given up and devoted to
destruction for God’s sake, used the words ἀφύρισμα, ἀφορισμένον, Lev. xxvii. 21; Ezek.
xliv. 29. It is now generally admitted, however, that 090 signifies devoted to destruction,
something given up to death on account of God, as in Deut. xiii. 16-18; Num. xxi. 1-3.
The texts urged on the other side, Lev. xxvii. 21, Ezek. xliv. 29, Num. xviii. 14, are
explained by the distinction made in Lev. xxvii. 28, 29 between men and things as
D705: men who are 099 are to be put to death; but things are eventually given to the
priests, they are forfeited, as we would say. See Deut. ii. 34; 1 Sam. xv. 3; Ezra x. 8.
Of the Cherem it is said, “it is to be ἅγιον ἁγίων τῷ κυρίῳ, Lev. xxvii. 28, meaning that
it is to be set apart from all human fellowship or use, nothing being said as to its
continuance or permanence. See Hengstenberg’s Christologie on Mal. iii. 24, iii.
655 sqq.

In the N. T. we find ἀνάθημα used (Luke xxi. 5) to denote a consecrated gift, but
ἀνάθεμα to denote what is given up to the curse and to destruction, accursed, Gal. i. 8, 9;
1 Cor. xvi. 22, εἴ τις οὐ φιλεῖ τὸν κύριον, ἤτω ἀνάθεμα; xii. ὃ, λέγει ᾿Ανάθεμα ᾿Ιησοῦς ;
Rom. ix. 8, ηὐχόμην γὰρ ἀνάθεμα εἶναι αὐτὸς ἐγὼ ἀπὸ τοῦ Χριστοῦ. Some have
supposed that ἀνάθεμα, in the last-named passage, simply denotes an act of church
discipline, just as the Hebrew 07n sometimes signifies the second stage of excommunica-
tion from the synagogue (see, however, Gildemeister, quoted by Tholuck in his Commentary).
But the words ἀπὸ τοῦ Χριστοῦ (not merely παρὰ or ὑπὸ τ. Χριστοῦ) show that the
reference is not to mere excommunication from the church, but to estrangement from
Christ and His salvation; and the use of ἀνάθεμα elsewhere by Paul (1 Cor. xvi. 22;

᾿Ανάθεμα 548 Διατίθημι

Gal. i. 8, 9) shows that the word denotes not punishment intended as discipline, but @
being given over, or devotion to divine condemnation. As to the thing meant, see Ex.
xxxii, 32; Gal. iii. 13.

That ἀνάθεμα also denotes an indissoluble vow, “ which, if made concerning a person,
devotes him even to death” (Tholuck on Rom. ix. 3), cannot certainly be proved from
Judg. xi. 31 syq., where we have an instance not of an ἀνάθεμα, but of an ὁλοκαύτωμα,
nor from 1 Sam. xiv. 24, cf. ver. 45 with Lev. xxvii. 29. Such voluntary vows
concerning man do not appear in Scripture; and Acts xxiii. 14, ἀναθέματι ἀνεθεματίσαμεν
ἑαυτοὺς μηδενὸς γεύσασθαι ἕως οὗ ἀποκτείνωμεν τὸν Παῦλον, may be explained by com-
paring Deut. xiii. 15, xx. 17, as the use of a strong word for a minor act, the ἀναθέματι
ἀναθεματίξειν twa being narrowed into the μηδ. γεύσ., or used to denote a fanaticism
quite out of the range of Scripture sanction.—’ Ava@ewarifew occurs also in Mark xiv. 71;
Acts xxiii. 12, 14, 21; see ἀνατίθημι.

Διατίθημι, to place separately, to distribute, to arrange, ¢.g. ἀγῶνας. To appoint
any one to a place, 2 Mace. ix. 28, ὡς ἑτέρους διέθηκεν, Xen., Plat., Lucian, and others.
Usually in the middle in biblical Greek = to dispose of or arrange for one’s self, 6... to set
out one’s goods for sale, to arrange or deliver one’s discourse. Commonly = to arrange
and dispose of one’s effects by will and testament; often in Plato, Aeschin., Aristotle,
ete., with and without διαθήκην. Thus in Heb. ix. 16, 17, ὅπου yap διαθήκη, θάνατον
ἀνάγκη φέρεσθαι τοῦ διαθεμένου" διαθήκη yap ἐπὶ νεκροῖς βεβαία, ἐπεὶ μή ποτε ἰσχύει ὅτε
ζῇ ὁ διαθέμενος. Followed by the dative of the person = to bequeath a thing to any one,
as in Luke xxii. 29, κἀγὼ διατίθεμαι ὑμῖν, καθὼς διέθετό μοι ὁ πατήρ μου βασιλείαν, ἵνα
ἔσθητε κιτιλ. Cf. Joseph. Anét. xiii. 16. 1, τὴν βασιλείαν εἰς τὴν ᾿Αλεξάνδραν διέθετο = to
allot or assign. We also find the expression νόμον διατίθεσθαι, Wisd. xviii. 9, κρυφῆ
yap Ovaiatov ὅσιοι παῖδες ἀγαθῶν, καὶ τὸν τῆς θειότητος νόμον ἐν ὁμονοίᾳ διέθεντο, τῶν
αὐτῶν ὁμοίως καὶ ἀγαθῶν καὶ κινδύνων μεταλήψεσθαι τοὺς ἁγίους. It is clear that this
does not simply correspond with νόμον τιθέναι, to institute laws, or νόμον τιθέσθαι, to give
laws for one’s self or for the state, in classical Greek ; and it cannot therefore be explained
according to Judith v. 18, ἀπέστησαν ἀπὸ τῆς ὁδοῦ ἧς διέθετο αὐτοῖς, where it is = to
direct, to appoint. The accusative, with infinitive which follows, shows that it must
be=to come to an agreement with; it cannot mean to carry out, to execute, on account
of the future infinitive. See also Plat. Legg. viii. 834 A, διαθεμένους ad περὶ τούτων
νόμους, the only recognised passage in classical Greek, and here the word means to
harmonize laws, cf. 833 E, ξυννομοθετεῖν, to give laws jointly or in common. But διατι-
θέναι νόμους is in Strabo =o ordain laws, of. Plat. Legg. i. 624 A, θεὸς ἤ τις ἀνθρώπων
ὑμῖν εἴληφε τὴν αἰτίαν τῆς τῶν νόμων διαθέσεως. The middle, with the idea of arrange-
ment or agreement, is found in Xen. Mem. ii. 6. 28, δύνανται δὲ καὶ τὴν ἔριν οὐ μόνον
ἀλύπως, ἀλλὰ Kal συμφερόντως ἀλλήλοις διατίθεσθαι ; and also Aristoph. Av. 440, ἢν μὴ
διάθωνται διαθήκην ἐμοί. Cf. Appian, Civ, ii. 8, διαθέμενος τοὺς ἐνοχλοῦντας = to come

Διατίθημι 549 Διαθήκὴή

to terms with one’s creditors. This use of διατίθεσθαι is important in its bearing upon
the Scripture use of διαθήκη, διαθήκην, διατίθεσθαί τινι, Heb. viii. 10 ; πρός τινα, Acts
iii. 25, Heb. x. 16, of. 1 Mace. i. 11, διαθώμεθα διαθήκην μετὰ τῶν ἐθνῶν τῶν κύκλῳ ἡμῶν ;
2 Sam. x. 19, Deierny wy, LXX., ηὐτομόλησαν μετὰ “Ioparjn, complut. διέθεντο διαθήκην.

Διαθήκη, ἡ, in profane Greek always signifies the disposition which a person
makes of his property in prospect of death, 1.9, testament; this is its meaning when used
either in the singular or plural, ai διαθήκαι being the testamentary arrangements of a
person (Isoc., Isaeus, Dem.), 6... ταύτας τὰς διαθήκας διέθετο (Isaeus). St. Paul takes the
word thus in Gal. iii. 15, ἀνθρώπου κεκυρωμένην διαθήκην οὐδεὶς ἀθετεῖ ἢ ἐπιδιατάσσεται ;
ver. 17, διαθήκη προκεκυρωμένη ὑπὸ θεοῦ, parallel and synonymously with ἡ ἐπαγγελία.
So also in the Hebrews, ix. 16, 17, ὅπου yap διαθήκη, θάνατον ἀνάγκη φέρεσθαι τοῦ
διαθεμένου: διαθήκη yap ἐπὶ νεκροῖς βεβαία, ἐπεὶ μή ποτε ἰσχύει ὅτε ζῇ ὁ διαθέμενος.
Accordingly we may render also the plural in Rom. ix. 4 as = testament, ὧν ἡ υἱοθεσία
καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία Kal ai ἐπαγγελίαι ; Eph.
ii, 12, ξένοι τῶν διαθηκῶν τῆς ἐπαγγελίας. Comp. Ecclus. xliv. 18, διαθῆκαι αἰῶνος
ἐτέθησαν πρὸς τὸν Νῶε, ἵνα ἐξαλειφθῇ κατακλυσμῷ πᾶσα σάρξ. But see Wisd. xviii.
22, 2 Mace. viii. 15, where διαθῆκαν mean manifold covenants. In the LXX. and in
the texts quoted from the Hebrews, as well as in St. Paul’s writings, διαθήκη is a
translation of the Ὁ. T. word Ma, but it is doubtful whether the word testament
corresponds with this O, T. word. 3 usually signifies covenant, agreement; but D.
Schulz and Hofmann render it institution, ordainment, i.e. divine ordainment, for the
latter says (Schriftbeweis, i. 415), “3, like MY or ph, may be the will which ordains
or appoints a relationship either in the form of a promise or a command, and this even
where it refers to a mutual relationship or bearing, as in 2 Kings xi. 17, ym ΠΗ
nim> pyd mind oyna par aden par nim pa nanny ; whereas in 2 Chron. xxxiv. 31, which is
said to tell specially in favour of the signification covenant, Min AS nab na clearly is
nothing but a promise or vow, as is evident from the words 7i™ "5? nya m3.” Thus
Hofmann explains the word by bringing 2 into connection with x13, with the meaning
of ppn (Ezek. xxi. 24), so that “N32 and ph may be regarded as kindred conceptions.”
Delitzsch, however (on Heb, vii. 22), pronounces this explanation simply and directly
erroneous, “ because a verb, 72, meaning ἐο establish or determine, as syn. with ppn, cannot
be proved, either etymologically or by usage, to exist.”

A threefold inquiry is thus suggested ; first, what is the signification of the Hebrew
word n3, not only in and for itself, but as a term. techn.? Secondly, what does διαθήκη,
as used in the L.XX. as a translation of M3, signify? Thirdly, in what relation does the
N. T. διαθήκη stand to this ?

First, as to the meaning of 13, all lexicographers, and almost all O. T. expositors (at
least with very few exceptions), agree in rendering it primarily and mainly as = covenant,
agreement, It is derived from the unused verb m1 = ἐο cut, which occurs, however, with

Διαθήκη δδ0 Διαθήκη

the signification to select, to choose owt, in 1 Sam. xvii. 18; in Arabic it has the meaning
to cut, and corresponds with #3, to create, originally to cut, to form, see Ezek. xxi. 24.
Hence we have the phrase ΠΥΡῚ Mm, to make a covenant, in connection with the custom of
cutting in two or dividing the victims in covenants, Gen. xv. 9-18, as also the parallel ™h,
Isa. xxviii. 15, ἐποιήσαμεν διαθήκην μετὰ τοῦ ἅδου, καὶ μετὰ τοῦ θανάτου συνθήκας ; see
min, Isa. xxviii. 18, which is in like manner to be derived from mn, to divide. Still
Hofmann is right in making 813, Ezek. xxi. 24, synonymous with ppn, in so far as the
fundamental meaning of ppn, to cut, is akin with to divide, as S12 is with m2. But to
infer from this that M2 is synon. with ph, ordainment, statute, is a hasty inference, not
justified by usage; and when Hofmann says that 3, like MY or ph, may be explained
as “ will, which ordains some relation either by way of promise or command,” he intro-
duces an element inadmissible upon his derivation, namely, the setting wp or ordainment of
a relationship ; and yet this is the characteristic feature of the conception. Still this unin- —
tentional admission may be regarded as a confirmation of the fact that in the meaning of
m2 reference is made to the setting up of a relationship, not of a state nor of a behaviour.
When Hofmann further refers to Isa. xlii. 6, where the servant of Jehovah, as a personal
law to the people of God, is called na, this explanation is quite inappropriate and forced
when applied to the other passage, Jer. xlix. 8. He cannot understand how circumcision
in Gen. xvii. 13 can be called 13 in the sense of covenant ; but a glance at the context,
vv. 9-12, will show that it is called 3 simply because it is said to be DF 12 N32 Nix,
ver. 11. Compare Gen. ix. 10, 12, 13, 15, 16. It is indeed a mistake to suppose that
m3 always expresses emphatically a mutual relationship between two parties, because for
the conception of a covenant it is quite indifferent whether the relationship is mutual, as in
Gen. xvii. 9-11, xxi. 27, or whether the relation is on one side only towards another, as in
Lev. xxvi. 45; Deut. iv. 31; Isa. ix. 15; 1 Sam. xi. 1; 2 Sam. xxiii. 5; Gen. xiv. 13,
and other places. Compare Lev. xxvi. 45, Ex. xxiii. 32, with Judg. viii. 33. The phrase
na my, Jer. xi. 5, Josh. xxiii. 16, 1 Chron. xvi. 15-17, does not sanction the signi-
fication will or pleasure, any more than M3 739, Ww, and others, comp. Ps. ev. 8 sqq.
On the contrary, we read indeed, for example, M™2 D°P7, Gen. vi. 18, ix. 9, 11, and else-
where, but not MIF OT; comp. Jer. xxxiv. 18, M37 ITN oh, — Other texts which
seem to favour the meaning settlement or ordainment, such as Josh. xxiv. 25, may be
explained by comparison with such parallels as 2 Chron. xxiii. 16 and Num. xxv. 13,
pdiy nanp nya ib nnn, compared with ver. 12, Dov ‘Nyany ἦν Mb yM; Ecclus. xlv. 7, 15.
When the sanctity of the Sabbath is in the Decalogue specially insisted upon as abiy na,
Ex. xxxi. 16, and the shew-bread, Lev. xxiv. 8, and the salt of the sacrifice, Lev. ii. 13,
are described as ὙΠῸΝ nN 3 nbp, ΠῪΞ in these places can no more mean enactment, ordain-

ment, institution, than can nbtp na in Num. xviii. 19, 2 Chron. xiii. 5. They are really
parallel with Gen. xvii. 13, and Num. xviii. 19 may be compared with xxv. 12, 18.
Nor can this meaning be inferred from the names given to the ark of the covenant and
the tables of the law, both Nad jx, NMBA nim, and maya js, myn nim, see 1 Kings

ΒΡ τῷ

Διαθήκη 551 Διαθήκη

viii, 21, ndxoy MD We Tim MMA ov wis HN; Deut. xxxi. 20, 7 ΠΉΠΠ aD ny np}
yb 43 psn pads mina fs ἽΝ ink ome. For it cannot be lost sight of that the
Torah or the book of the Torah (Ex. xxiv. 7) may be called 159 78D without n 2 and
min or MY being synonymous.

There are, in fact, a great many passages in which "3 cannot mean anything but
covenant, and in which there is no trace whatever of the supposed primary or still exist-
ing signification ordainment or will; and if, moreover, M3 is said to have this latter
meaning precisely where it stands as a term. techn., a union of both meanings must appear
impossible, See, ¢g., 1 Sam. xvii. 3, xxiii. 18; 1 Kings xx.34. The word, where it first
oceurs, Gen. vi. 18, indisputably signifies covenant; and this meaning is also the simplest
in Gen. ix, 9, compare with vv. 11 sqq.,—covenant, which is established by the conduct
of God towards men,—and not, as Hofmann would explain it, a parallel with Ps. ii. 7.
The word means covenant again in Gen. xiv. 13. So also in Gen. xv. 9-18, xvii. 9-11,
xxi. 27, 32, xxvi. 28, xxxi. 44; Ex. xxiii. 32; Deut. vii. 2. In Gen. xv. 18 it is not
the promise that is called M3, but 123 is the covenant relation of God to Abraham, into
which He enters by means of the promise, just as in Ex. xxxiv. 27 and Deut. iv. 23 it is
the covenant relation which He establishes with Israel, cf. Ex. xxxiv. 27, nbsn oa ‘soy
m2 JAS NID, according to the direction of these words, etc. The prepositions DY, Nx,
which so often occur, likewise show that the meaning must be covenant. The meaning
vow, which is maintained for 2 Chron. xxxiv. 31, Ezra x. 3, may be met by a comparison
of like applications of the word, such as Job xxxi. 1, compare also and particularly, Jer.
xxxiv. 18 ; and when mention is made of a 2 in God’s promises, the word never means
the promise itself, but the relationship into which God enters with His people, in which
He will act towards His people in accordance with His promise, comp. Isa. lv. 3, Jer.
xxxi. 31, or the promise itself as the expression of the covenant.

In a word, we must affirm that "73, as a term. techn., signifies primarily the covenant
relation into which God has entered, or will enter, with Israel, then the relation into which
Israel enters with God ; see Jer. xxii. 9 compared with Ex. xxiii, 32, Jer. xxxiv. 18;
and, correspondingly, next, the twofold and mutual relationship ; thus, finally, the stipula-
tions or promises which are given as signs, which set forth and embody the covenant, in
which the covenant is expressed. The primary meaning is the most frequent; and when
the covenant of God or of Jehovah is so often spoken of, it does not mean primarily the
twofold and mutual relationship, but rather the covenant which God on His part enters
into, in which He chooses His people. This priority of God’s part is very important in its
bearing upon διαθήκη in the N. T., and in a less degree upon διαθήκη in the LXX.

The LXX. usually render 3 by διαθήκη, except in 1 Kings xi. 11, where it is=
ἐντολή, and Deut. ix. 15 = μαρτύριον, a substitution accounted for by the context. When
this rendering of M3 by διαθήκη is taken as a proof that 3 signifies ordainment, it is
forgotten that διαθήκη is not at all used in this very general sense in profane Greek. We
only find it thus used, and this not fully, in Ecclus. xxxviii. 33, διαθήκη κρίματος = rule

Διαθήκη 552 Διαθήκη

or order of judgment, and Ecclus. xlv. 17, ἔδωκεν... ἐξουσίαν ἐν διαθήκαις κριμάτων.
It only signifies either a testament or agreement. Further, it would be strange that the
LXX., contrary to their usual practice, should never, except in the two texts named, render
it by those words which answer to its supposed synonyms ph and MY, And, lastly, the
signification agreement or covenant, for διαθήκη, is clear from those texts where 2 is
unquestionably used in this sense; see 1 Kings xx. 34, ἐν διαθήκῃ ἀποστελῶ ce καὶ
διέθετο αὐτῷ διαθήκην καὶ ἐξαπέστειλεν αὐτόν ; Isa. xxviii. 15, ἐποιήσαμεν διαθήκην μετὰ
τοῦ ἅδου, καὶ μετὰ τοῦ θανάτου συνθήκας ; and especially from 1 Sam. xviii. 3, διέθετο
᾿Ιωναθὰν καὶ Δαυὶδ ἐν τῷ ἀγαπᾶν αὐτόν -- ΤΝῚΞ WH ΠΣ πὴ NAW, where διατίθεσθαι -- ἰο
make an agreement with, to wnite and agree, see διατίθημι. Comp. also 1 Mace. i. 11, xi. 9.
The διαθήκη of the LXX. thus corresponds with that of the quotation already given from
Aristophanes, signifying agreement. See also Zech. xi. 14, where διαθήκη is=MN¥,
fraternization. When it is=MY (see Ezek. xxxi. 7), it may be explained, like Deut.
ix. 15, as a mistake that might easily occur, cf. Josh. iv. 15, ΠΥ PR=% κιβωτὸς τῆς
διαθήκης τοῦ paptupiov.—lt is of importance to observe how in the Apocrypha διαθήκη
is indisputably used to signify covenant. Thus Ecclus. xliv. 20, “ABpadp συνετήρησε
νόμον ὑψίστου, καὶ ἐγένετο ἐν διαθήκῃ pet αὐτοῦ, καὶ ἐν σαρκὶ αὐτοῦ ἔστησε
διαθήκην, see ver. 22. The fact that the LXX. have not preferred the elsewhere
adopted ovvOjxn,—this.with them very seldom appears (Isa. xxviii. 15 =h; Dan. xi. 6;
Isa, xxx. 1),—while Aqu., Symm., Theod. often render M3 by it, can hardly be explained
except by the fact that 2 so generally denoted only God’s side of the covenant relation,
and συνθήκη was, on this account, regarded as a less appropriate rendering. Observing
that Philo does not use διαθήκη as = covenant, we may, perhaps, descry in this an attempt
on the part of the LXX. to use a special word for a special biblical expression ; and,
further, observing that Philo adopted the διαθήκη of the LXX., but always uses it in the
sense of disposal of property or testament, we perceive how the LXX. succeeded in their
attempt, but at the cost of introducing a change of conception. That they were led to
this rendering of M2 by the frequent reference of this word to God’s part only, is con-
firmed even by Philo’s use of διαθήκη, which he adopts as the symbol of the divine
χάρις (see Delitzsch on Heb. vii. 22).

As Philo adopts the διαθήκη of the LXX. as = testament, we cannot think it strange
that in the N. T. the διαθήκη of the Old was taken as signifying testament, especially as
the O. T. npn would be remembered in connection with the Greek διαθήκη (see κλῆρος).
It is questionable, however, whether the meaning testament can be retained in all the
N. T. texts. Judging from Heb. ix. 17, 20, cf. ver. 15, it does not seem that the
διαθήκης ἔγγυος and μεσίτης of that Epistle (see vii. 22, viii. 6, ix. 15, xii. 24) forbid
this rendering, as Delitzsch thinks; and as the διαθήκη of chap. ix. 17, so often mentioned
(vii. 22, viii. 6, 8, 9, 10, ix. 4,15, 16), so clearly and unquestionably signifies testament,
it seems best to take this as the meaning of the word throughout the Epistle. The same
holds of διαθήκη as used by St. Paul. In Gal. iii. 15, 17, the M2 of the O, T. is quite

YE ap ὦ

——

Διαθήκη 553 Πρόθεσις

as a matter of course taken to mean διαθήκη in the sense of testament, and it seems best to
explain the word thus in the other passages, viz. Rom. ix. 4, xi. 27; 1 Cor. xi. 25; 2 Cor.
iii. 6, 14; Gal. iv. 24; Eph. ii. 12 ; and this all the more remembering that, from Philo’s use
of the word, we may infer that διαθήκη as naturalized by the LXX. was thus taken, The
substance of the διαθήκη was thus regarded as embodied in the promises, Gal. iii. 15-18, Eph.
ii. 12; and as in the N. T. the idea of sonship took the place of that of covenant, this is
just what we should have expected. The expression, moreover, πλάκες τῆς διαθήκης,
and the idea of a written covenant (2 Cor. iii, 14, cf. ver. 6), codified in the collected
writings of the O. T., in like manner suggested διαθήκη with the meaning testament. But
while we find in St. Paul, in the Hebrews, and in Philo, that διαθήκη is = testament, there
are passages in the N. T. where the word occurs rather in the other sense, viz. Matt.
xxvi. 28; Mark xiv. 24; Luke i 72, xxii. 20; Acts iii. 25, vii. 8; Rev. xi. 19. The
only choice, however, is between covenant and testament. In the Apocrypha διαθήκη
means covenant, not testament; and if we thus explain such kindred passages as Luke
i. 72, Acts iii. 25, vii. 8, we must suppose an alternation of meanings suggested by biblical
usage elsewhere, varying with circumstances and with the progress of thought. This
perhaps was suggested by the plural διαθήκαι, Eph. ii. 12; Rom. ix. 4, cf. Wisd. xviii.
22; 2 Macc. viii. 15; see above. Finally, Bengel’s words on Matt. xxvi. 8 are worthy
of consideration —* [psa vocabula nna et διαθήκη differunt, eamque habent differentiam,
quae τοὶ ipsi mirabiliter respondet, nam ΤΡῚΣ magis congruit oeconomiae veteri, quae habet
formam foederis; διαθήκη oeconomiae novac, que habet formam testamenti—Foederis autem
ratio non ita congruit cwm plena filiatione, quae est in N. ΤΙ"

Προτέθημι, to set or lay before, (I.) in a local and literal sense, eg. meat, a goal,
etc., to put forth to view, or openly to display ; often also in the middle, eg. Herod. iii. 148,
ποτήρια χρύσεα προθεῖτο; Herodian, vi. 6. 2, τὰς εἰκόνας Μαξίμου καὶ Βαλβίνου, for
veneration. — So Rom. iii. 25, ὃν προέθετο ὁ θεὸς ἱλαστήριον. --- (11.) The local signification
figuratively applied, to establish or ordain, a goal, a punishment, a reward, etc. In the
middle, to set before oneself, to purpose, Rom. i. 13; Eph. i. 9.

II po0eccs, ἡ, (1) a setting forth, a setting up, an exposition, Heb. ix. 2, ἡ πρόθεσις
τῶν ἄρτων; Matt. xii. 4, of ἄρτοι τῆς προθέσεως, as in Mark ii. 26; Luke vi. 4; Hebrew,
pen ON, NIWOT ON, Ex. xxv. 30; 1 Chron. ix. 32.—(IL) Purpose, resolve, design, ey. κατὰ
πρόθεσιν ἐψευσμένος, Polyb. xii. 11. 6, who often uses the word; 1, 54. 1, τὰ κατὰ τὴν
πρόθεσιν ἀπετέλεσαν, The notion of time is not in the preposition, but the meaning is derived
from its literal and local import, just as in προτίθεσθαι. Thus it is= thought or purpose,
in Acts xi. 23, ἡ πρόθεσις τῆς καρδίας; xxvii. 13, τῆς προθέσεως κεκρατηκέναι. Of the
purpose of God exclusively with reference to salvation, 2 Tim. i. 9, τοῦ σώσαντος ἡμᾶς
καὶ καλέσαντος... οὐ κατὰ τὰ ἔργα ἡμῶν, ἀλλὰ κατὰ ἰδίαν πρόθεσιν καὶ χάριν. Hence
Rom. viii. 28, οἱ κατὰ πρόθεσιν κλητοί; ix. 11, ἡ κατ᾽ ἐκλογὴν πρόθ., synonymously with
εὐδοκία, Eph. i. 8,9. The reference to time is not contained in the word itself, but is

4A

Πρόθεσις 554 Téxvov

expressed by other and additional words; eg. Eph. i. 11, προορισθέντες κατὰ πρόθεσιν;
iii 11, κατὰ πρόθεσιν τῶν αἰώνων = αἰώνιος, cf. 1 Esdr. iv. 40, ἡ μεγαλειότης τῶν πάντων
αἰώνων. ---- Also = intention, ¢.g. Pol. ἵν. 73. 2, ἡ πρ., ἣν ἔχει πρός τινα. So perhaps 1 Tim.
iii, 10; but see Acts xi. 28, παρεκάλει πάντας τῇ προθέσει τῆς καρδίας προσμένειν
τῷ κυρίῳ.

Τίκτω, τέξομαι, ἔτεκον, τέτοκα, to bear, to bring forth, Matt. i. 21, 23, 25, ii. 2, ete.

Τέκνον, τό, child, Matt. ii. 18, and frequently; distinguished from υἱός in that
τέκνον expresses the origin, vids the fellowship of life. Often in profane Greek as the
familiar name used by older men to the younger, cf. 1 Sam. iii. 16; in Holy Scripture, not
only with reference to difference of age, but on the ground of authority or of love, Matt.
ix. 2; Markii 5,x.24; Matt. xxi. 28; Luke ii. 48, xv. 31,xvi. 25. St. Paul thus uses
it in his letters to Timothy, 1 Tim. i. 18; 2 Tim. ii. 1 (where, however, another reference
is traceable; see below). See also St. John’s τέκνια, John xiii. 33; 1 John ii. 1, 12, 28,
iii. 7, 18, iv. 4, v. 21; and by St. Paul, Gal. iv. 19, This corresponds with Hebrew
usage, according to which ᾿Ξ, 13 denote generally the relation of dependence (jiaedness or
limitation), and property or character, e.g. nbian 23, Ezra iv. 1; "Mw 193, Ps, xxix. 11;
np 12, lxxxix. 23, and others. These two—the derivation of the person’s nature, and,
as following therefrom, his belongings—are implied in the expression, though sometimes
the one and sometimes the other element is prominent. Both equally are implied and
distinguished in Rom. ix. 7, 8, οὐ τὰ τέκνα τῆς σαρκὸς, ταῦτα τὰ τέκνα τοῦ θεοῦ" ἀλλὰ τὰ
τέκνα τῆς ἐπωγγελίας λογίζεται εἰς σπέρμα, where τ. τοῦ θεοῦ denotes distinctive property,
and τ. τῆς σαρκὸς... τῆς ἐπαγγελίας tells us whence the distinctive kinship is derived ;
see Gal. iv. 28, 31; John viii. 39, εἰ τέκνα tod ᾿Αβραὰμ ire, τὰ ἔργα τοῦ ᾿Αβραὰμ
ἐποιεῖτε.

(1) This tracing back of any one’s distinctive nature to its source appears comparatively
seldom. We find it in Eph. v. 8, ὡς τέκνα φωτὸς περιπατεῖτε, cf. ii, 2, viol ἀπειθείας,
and see vids; τέκνα ἀδικίας, Hos. x. 9, cf. Eph. v. 1, γίνεσθε οὖν μιμηταὶ τοῦ θεοῦ ὡς.
τέκνα ἀγαπητά. It is especially prominent in St. John’s expression τέκνα τοῦ θεοῦ,
1 John iii. 10, v. 2, as contrasted with τὰ τέκνα τοῦ διαβόλου, parallel with ἐκ τοῦ θεοῦ,
ἐκ τοῦ διαβ., vv. 8,10; cf. ἐκ τοῦ θεοῦ γεγέννησθαι, ν. 1; τὸ σπέρμα τοῦ θεοῦ, iii. 9. See
also Phil. ii. 15. (Still this is not the only element of St. John’s conception of τέκνα.
The element of character or what belongs to one is prominent in 1 John iii. 1, 2, John
i. 12, xi, 52, just as in St. Paul.)

Upon this representation it is that the position of the disciple or the church to its
teacher or apostle is expressed by τέκνον. It denotes the dependence which has its
foundation in the influence which determines the idiosyncrasy. See Philem. 10, περὶ rod
ἐμοῦ τέκνου, dv ἐγέννησα ἐν τοῖς δεσμοῖς ; 1 Tim. i. 2, Τιμοθέῳ γνησίῳ τέκνῳ ἐν πίστει ;
Tit. 1. 4, γνησίῳ τέκνῳ κατὰ κοινὴν πίστιν; 1 Cor. iv. 14,17; 2 Tim. i. 2; 3 John 4;
Rev. ii. 23. — Cf. John viii. 39, εἰ τέκνα τοῦ ᾿Αβραὰμ re, τὰ ἔργα τοῦ ᾿Αβραὸμ ἐποιεῖτε ;

—— ἜἝΕᾶἕΕΣοσ

Τέκνον 555 IIpwrotoKos

ef. 1 Pet. iii. 6, ἧς (Σάῤῥας) ἐγενήθητε τέκνα. --- Akin to this are the expressions παῖδες
μουσικῶν, φιλοσόφων, ῥητόρων, occasionally to be met with in classical Greek, which,
however, merely stand for the simple ῥήτορες, ete.

(IL.) Now the other element in the conception, viz. that of character or belongings,
rests upon this dependence and tracing back of origin, nature, etc., and often appears as
the main element in these expressions borrowed from the relation of children. Thus, eg.,
children of Jerusalem, Matt. xxiii. 37; Luke xiii. 34, xix. 44, cf. Gal. iv. 25 sqq.; Ps.
exlix. 2; Ezek. xvi. 28. Comp. also the name given to the servants in Gen. xv. 3,
nm3"22. The expression implies a real, essential, and effective dependence, by virtue of
which alone this idiosyncrasy exists, otherwise it could not be designated by this expres-
sion. What one person is leads back to another. The special and distinctive property
which the relation of children implies, and which is not merely fellowship, is always
expressed by the word; and this is evident from such phrases as ΠῚ ἽΞ, 1 Sam. xx. 31,
child of death; ΤΗΞΙ 13, Deut. xxv. 2; 29723, Prov. xxxi. 5; ndian 22, Ezra iv. 1; Jer.
xvii. 19, ΡΠ 23, οὐ al.; Isa. lvii. 4, τέκνα ἀπωλείας (Hebrew yea corresponds with
τέκνα φωτός, Eph. v. 8). See for more examples, υἱός. So κατάρας τέκνα, 2 Pet. ii. 14;
τέκνα φύσει ὀργῆς, Eph. ii. 3 (vid. ὀργή). In particular, the Pauline τέκνα τοῦ θεοῦ, Rom.
viii. 16, 17, 21, ix. 8,and in John i, 12, xi. 52; 1 John iii, 1,2. Cf. Ps, lxxx. 16 ;. Ex.
iv. 22, vids πρωτότοκός μου ᾿Ισραήλ. The τέκνα ὑπακοῆς, 1 Pet. i. 14, cannot be taken as
an example, because the ὑὕπακ. is a Hebraistic genitive of quality, obedient children. The
people of Israel are called τέκνα σοφίας, Luke vii. 35, Matt. xi. 19, not because they really
had become what they might have been through the influence of divine wisdom, but in
order (though they were not this) to give prominence to the relation in which they stood
to that wisdom ; like the analogous phrase viol τῆς βασιλείας, Matt. viii. 12 ; see δικαιόω.
In this last-named phrase the idea of property or character is prominent; but in τέκνα
σοφίας that of dependence warrants the use of the term, though the design is to give pro-
minence to the relation in which Israel stood to divine wisdom. There is this difference
between υἱός and τέκνον in these connections, that the latter is never used in the singular,
but the former occurs both in the singular and plural, and expresses the individual
relationship. See Winer, ὃ xxxiv. 3. 3.

Πρωτότοκος, first-born, rarely in profane Greek. In the LXX.= 93, as a
substantive, 6, ἡ πρωτότοκος, and τὰ πρωτότοκα, the first-born collectively, Heb. xi. 28 ;
Ex. xi. 15 ; Gen. xxv. 31; Deut. xii. 17.—(L) As an adj. joined to vids, Matt. i. 25,
Luke ii, 7, ἔτεκεν τὸν υἱὸν αὐτῆς τὸν πρωτότοκον, which, from the connection, is evidently
added to give prominence to the virginity of the mother of Jesus hitherto, cf. the ordinary
addition in the O. T., διανοῖγον μήτραν, Ex. xiii. 2, 15, xxxiv. 19, and often. According
to the laws of the O. T., the first-born male was holy to Jehovah, and had to be redeemed,
Num. xviii.; Luke ii, 23, 24. The first-born son also has special rights as the head of
the family and the heir, Gen, xxv. 31, xlix. 3; 2 Chron. xxi. 3, cf. Luke i, 32, — (IL)

ΤΠρωτότοκος 556 Toros

As a substantive, ὁ πρωτότοκος, the first-born, a name given to Christ, with various
attributes, ὁ mp. ἐκ τῶν νεκρῶν, Col. i. 18 ; τῶν νεκρῶν, Rev. i. 5; with reference to His
pre-eminence or priority as asserted in His resurrection, Col. i. 18, ἵνα γένηται ἐν πᾶσιν
αὐτὸς πρωτεύων ; 1 Cor. xv. 20, ἀπαρχὴ τῶν κεκοιμημένων. His priority and pre-
eminence are also referred to in Rom. viii. 29,... προώρισεν συμμόρφους τῆς εἰκόνος τοῦ
υἱοῦ αὐτοῦ, εἰς τὸ εἶναι αὐτὸν πρωτότοκον ἐν πολλοῖς ἀδελφοῖς. According to Col. i. 15,
Christ holds the same relation to all creation; not that He is included as part of the
creation, but that the relation of the whole creation to Him is determined by the fact that
He is πρωτότοκος πάσης κτίσεως, so that without Him creation could not be, see ver. 16.
It is not said of Christ that He was κτισθείς, nor of the creation that it was τεχθεῖσα ;
and this is specially explained by the fact that the relationship as to time, in which He
stands to creation, and which is quite a different and far more general one than that of
the precedence of a first-born, is specially brought in after ver. 17, a verse which has no
sense if πρωτότοκος does not denote Christ’s superiority in dignity as well as in time.
The καὶ αὐτός ἐστιν πρὸ πάντων, ver. 17, shows that πρωτότοκος does not merely imply
precedence in point of time, as if Christ were the beginning of a series of creations. The
clearer and more definite our views, the less illusory will expressions such as this be. In
Heb. i. 6, Christ is called 6 πρωτότοκος, without any further qualification, ὅταν δὲ πάλιν
εἰσαγάγῃ τὸν πρωτότοκον εἰς THY οἰκουμένην ; and here, as in ver. 5, the distinction
between vids and ἄγγελος is referred to, and in ver. 6 this distinction is recognised. With
reference to the angels, we are led to conclude that πρωτότοκος is here used instead of
υἱός on account of this superiority, so that we here have before us a mode of expression
analogous to that of Col. i. 15, for the relationship of γεγέννηκα, of “ being born” of God,
can no more be applied to the angels than to the «riovs generally. The reference,
therefore, to the resurrection, to the πρωτότοκος ἐκ νεκρῶν or mp. ἐν πολλοῖς ἀδελφοῖς,
Nom. viii. 29 (see Hofmann, Delitzsch, Stier), is unnecessary here—at least the former.—
Whether implied in this apostolic designation or not, the remark of Pressel (in Herzog’s
Ttealencykl. iv. 146) is important, “The N. T. represents both the responsibilities and the
rights of primogeniture as blended in Christ.”

In Heb. xii. 23 the Christian church is called ἐκκλησία πρωτοτόκων ἀπογεγραμμένων
ἐν οὐρανοῖς, as holding a relationship to God analogous to that of Israel, Ex. iv. 22, Israel
is my first-born son, and perhaps as also holding a special relationship to all other
creatures, Jas. i 18, εἰς τὸ εἶναι ἡμᾶς ἀπαρχήν twa τῶν αὐτοῦ κτισμάτων. Cf. Heb,
xii. 16,

Τύπτω, ἔτυπον, to strike, Matt. xxiv. 49, and often; to injure, to wound, 1 Cor.
viii. 12.
Τύπος, ὁ, (1) stroke; (II.) the impression left by a stroke, a trace, print, John xx. 25,

τ. τῶν ἥλων, parallel with τόπος τῶν 4d. Often in profane Greek, τ. τῶν ὀδόντων, τῶν
πληγῶν καὶλ. Hence it is used of the stamping of coin, the impression of pictures, of

νυ...“

—

—O—<« i=

Toros 557 “Ὑποτύπωσις

any engraving or hewn out work of art, cf. Pol. ix. 10, γραφαὶ καὶ τύποι, pictures and
sculpture; in Isoc. 204 both these are called τύποι. Often=a monument or statue,
Anth. xii. 57. 2, μορφᾶς κωφὸς τύπος ; Herod. ii. 86, ξύλινος τύπος ἀνθρωποειδής. So

- Acts vii. 43, rods τύπους, ods ἐποιήσατε προσκυνεῖν αὐτοῖς, Amos v. 26 = ndy, Hence

in general, image, form, always with a statement of the object, ὄφεος τύπον ἀλλάσσειν,
Eur. Bacch. 1332; Diod. i. 24, ᾿Ιὼ εἰς Bods τύπον μεταποιηθεῖσαι. Akin to this is the
signification, pattern, model, cf. Plat. Rep. vi. 396 C, αὑτὸν ἐκμάττειν τε καὶ ἐνιστάναι εἰς
τοὺς κακιόνων τύπους ; ii. 383d, τοὺς τύπους τούτους Evyywpa Kal ὡς νόμοις ἂν χρῴμην,
though it has not directly this meaning, cf. ii, 383a, τοῦτον δεύτερον τύπον εἶναι ἐν ᾧ
δεῖ περὶ θεῶν καὶ λέγειν καὶ ποιεῖν ; still it may be rendered, as in N. T, Greek, type,
the meaning which it always has in the N. T., except in a few places; 2 Thess. iii. 9,
ἵνα ἑαυτοὺς τύπον δῶμεν ὑμῖν eis τὸ μιμεῖσθαι ἡμᾶς ; 1 Tim. iv. 12; Tit. ii, 7; 1 Thess.
i. 7; Phil. iii. 17; 1 Pet. v. 3; Acts vii. 44, ποιῆσαι τὴν σκηνὴν κατὰ τὸν τύπον ὃν
ἑωράκει ; Heb. viii, 5, corresponding with Ex. xxv. 40, M23", The further word
πρωτότυπος has not exactly this meaning; it signifies prototype, the original; but
ἀντίτυπος, which sometimes signifies copy, favours this sense. The word is also used
to signify a prophetic type, ζ.6. an image or similitude which is essentially intended as a
type or pattern. Thus of Adam, Rom. v. 14, ὅς ἐστε τύπος τοῦ μέλλοντος, 1 Cor. x.
6,11. Cf. Philo, de opif. mund. 36 CO, ἐστὶ δὲ ταῦτα... δείγματα τύπων én’ ἀλληγορίαν
καλούντων.

Akin to the meaning image or form, is the use of the word to denote the outline or
scope of a treatise, or the general contents of a book or epistle, Aristot. Eth. ii. 2, ὁ λόγος
τύπῳ καὶ οὐκ ἀκριβῶς λέγεται; 3 Mace. iii. 80, ὁ μὲν τῆς ἐπιστολῆς τύπος οὕτως ἐγέ-
ραπτο. (Elsewhere τρόπος, 1 Mace. xv. 2, xi. 29.) So Acts xxiii, 25, ἐπιστολὴν περὶέ-
χουσαν τὸν τύπον τοῦτον. It is doubtful whether the τύπος διδαχῆς, Rom. vi. 17, is
akin to this and = form of doctrine, see 1 Cor. xv. 2, tit λόγῳ εὐηγγελισάμην ὑμῖν, or
whether it be = type or pattern, which equally suits the context. The preceding ὑπηκού-
care is appropriate in both cases; the eis ὃν παρεδόθητε is as difficult in both.

᾿Αντίτυπος, ον, literally, what gives a counter-stroke, eg. τύπος ἀντίτυπος =
hammer and anvil ; μάχη ἀντίτυπος, of a long contested and doubtful battle, Xen. Ag. vi. 2.
Hence = obstinate, stiff-necked, Esth. iii, 13. Next, it means similar, like, τὸ ἀντίτυπον,
copy; Hesych., ἴσος, ὅμοιος ; Pol. vi. 31. 8, ἀντίτυπος τίθεμαί τινι = like to any one. So
in Heb. ix. 24, ἀντίτυπα τῶν ἀληθινῶν, 1 Pet, iii. 21, of the water of baptism as the
image (not the counterpart or antitype, cf. ὁ καὶ ὑμᾶς ἀντίτυπον σώξει βάπτισμα) of the
waters of the flood, which were the means of saving Noah and his family. It is not the
copy that answers to the type as its model, and it is not therefore used in the sense in
which we use the words type and antitype. Of. Const. Ap. iv. 14, τὰ ἀντίτυπα μυστήρια
τοῦ σώματος καὶ αἵματος Χριστοῦ.

Ὑ ποτύπωσις, ἡ, design or outline of a representation, Poll, vii. 128. Pattern,

“Ὑποτύπωσις 558 Tid

1 Tim. i. 16, πρὸς ὑποτύπωσιν τῶν μελλόντων πιστεύειν. See also 2 Tim. i. 13, ὑπο-
τύπωσιν ἔχε ὑγιαινόντων λόγων ὧν παρ᾽ ἐμοῦ ἤκουσας, where the meaning summary, brief
exposition (see τύπος), is inadmissible. The meaning instruction, institutio, is also inappro-
priate, because in the titles of books this term simply means summary ; but it may here,
and yet here only, be taken as synonymous with εἰσαγωγή. See the passage quoted by
Wetstein from Sext. Empir., ὑποτυπώσεις yap ἔγραψαν ἔνιοι τῶν mpd ἐμοῦ τὰ τοιαῦτα
βίβλια, καθάπερ τινὰς ὑπογραφάς, ἕτεροι δ᾽ εἰσαγωγὰς ἢ συνόψεις ἢ ὑφηγήσεις.

r

Lids, 6, son. We must notice (I.) the Hebraistic uses of this word, wherein vids,
like τέκνα, is used as the Hebrew 13, ‘23, distinctly to characterize any one according to
idiosyncrasy, whether this be a matter of derivation or be expressed as a quality that
belongs to him, as in the case of the child, conditioned by the origin or starting-point
which fixes the relation of the character, and therefore a character based upon an inner
connection. Thus men are called not simply ἄνθρωποι, but viol τῶν ἀνθρώπων, Mark
iii, 28, Gen. xi. 5, Num. xxiii, 19, Deut. xxxii. 8, 1 Sam. xxvi. 19, Job xxxi. 33,
Hos. vi. 7, Ps. exxiv. 2, xlix. 3, xii, 2, xlv. 3, and frequently, not merely as a periphrasis,
but because the expression denotes more clearly man’s origin and nature than does the
simple ἄνθρωποι. Comp. γεννητοί, γεννήματα γυναικῶν, Matt. xi. 11, Luke vii. 28,
Job xiv. 1, Ecclus. x. 18, οὐ al.; vids ἀνθρώπου, Ezek. ii. 1, 3, 6, 8, iii. 1, 3, 4, etc. In
the N. T. we have the expressions viol τοῦ αἰῶνος τούτου, Luke xvi. 8, xx. 34; τοῦ
φωτός, Luke xvi. 8, John xii, 36, 1 Thess. v. 5; τῆς ἀπειθείας, Eph. ii. 2, v. 6, Col
iii. 6 ; viol τοῦ πατρὸς τοῦ ἐν οὐρανοῖς, Matt. v.45; ὑψίστου, Luke vi. 35; υἱὲ διαβόλου,
Acts xiii. 10, wherein the reference hits upon the origin or starting-point of the persons
named, or of their behaviour. Analogous to these is the expression in Mark iii. 17, υἱοὶ
βροντῆς. Cf. Artemid. ii. 85, where children are called τύποι of their parents. On the
other hand, the properties, idiosyncrasies, associations, etc., of the persons named are
denoted by the phrase in the following places, of viol τῶν προφητῶν καὶ τῆς διαθήκης,
Acts ili. 25, cf. τὰ τέκνα τῆς σοφίας, Matt. xi. 19; τῆς ἀναστάσεως, Luke xx. 36; τῶν
φονευσάντων, Matt. xxvi, 31; τοῦ νυμφῶνος, Matt. ix. 15, Mark ii. 19, Luke v. 34;
τῆς βασιλείας, Matt. viii. 12, xiii. 38; τοῦ πονηροῦ, Matt. xiii. 38; υἱὸς γεέννης, Matt.
xxiii. 15; εἰρήνης, Luke x. 6, cf. Matt. x. 18, ἄξιος ; John xvii. 12, ὁ vids τῆς ἀπωλείας,
2 Thess. ii. 3; vids παρακλήσεως, Acts iv. 36, is quite general. The characteristics of
the person, what belongs to him in his relationship as a child, are the main elements denoted
by the term, “a child of God,” and this is represented as the blessing of salvation, Matt.
v. 9; 2 Cor. vi. 18; Rev. xxi. 7; Luke xx. 36; Rom. viii. 14, 19, ix. 26; Gal. iii. 26;
viol stands by itself for viol τοῦ θεοῦ, Gal. iv. 6, 7; Heb. ii. 10, While τέκνον occurs in
these phrases only in the plural, vids is used also of individuals, Matt. xxiii. 15; Luke
x. 6; John xvii. 12; 2 Thess. ii. 3; Acts iv. 36, xiii. 10—In the O.T. see Judg. xix. 22,

Υἱός 559 Lids

viol παρανόμων; 1 Sam. xx. 30, vids θανάτου; 2 Sam. 11. 7; viol δυνάμεως, xiii, 28 ;
viol τῆς ἀποικεσίας, Ezra iv. 1, vi. 19.

(II.) The uses of vids as applied to Christ; (a.) υἱὸς Δαβίδ, the successor of David
and heir of the promises given to him, Matt. i. 1, βίβλος γενέσεως ᾿Ιησοῦ Χριστοῦ υἱοῦ
Δαβὶδ υἱοῦ ᾿Αβραάμ; xii. 23, μήτι οὗτός ἐστιν vids Δαβίδ; xv. 22, xx. 30, 31, xxii,
42-45; Luke i. 32, δώσει αὐτῷ κύριος ὁ θεὸς τὸν θρόνον Δαβὶδ τοῦ πατρὸς αὐτοῦ;
Mark x. 47, xii. 35; Luke xviii. 38, 39, xx. 41,44. Nowhere else. By this phrase
what is true of Christ is traced back to David as the starting-point of the promises, and
all the O. T. prophecies concerning Him are referred to, such as 2 Sam. vii; Isa. vii.
13-15, xi. 1 sqq.; Ezek. xxxiv. 23 sqq., and others.

(b.) ὁ vids τοῦ ἀνθρώπου, used only by Christ Himself, excepting in Acts vii. 56.
The reference of this title, which Christ gives Himself, to Dan. vii. 13 is very doubtful,
because in Daniel the contrast is between the kingdom “ of the saints of the Most High,”
vv. 18, 27, on the one hand, and the kingdoms of the world (of the beasts, ver. 12)
on the other, and the expression there being without the article, v2 133 denotes
clearly (see ver. 18) a collective conception; the particle of comparison also, 3 “ like,” is
used just as in vv. 4, 5, 6, and reminds us of DIS ‘33 MND, Dan. x. 16; AMD mos
DIN, Ezek. i. 26 ; ὅμοιος υἱῷ ἀνθρώπου, Rev. i. 13, xiv. 14, in all which places resemblance
only is denoted, or likeness where there is at the same time evident difference of nature;
so that these expressions cannot therefore be taken as identical with the absolute ὁ υἱὸς
τοῦ ἀνθρώπου, signifying human origin, and what not only resembles but essentially
belongs to man. That the phrase ὡς υἱὸς ἀνθρώπου in Dan. vii. 13 does, in fact, imply
this, if it be taken to denote not only a collective conception, but the expected Messiah
(as Rev. xiv. 14, Matt. xxiv. 30, xxvi. 64, etc., decidedly oblige us to take it), is evident
from the very fact that the form or similitude of man is set forth consolingly in contrast
with the form and similitude of beasts.

That the phrase ὁ vids τοῦ ἀνθρώπου signifies what essentially appertains to man, to
human nature in its inner reality (comp. Heb, ii. 14), is clear from those passages where
that is attributed to the Son of man which can belong to Him only in an extraordinary
manner, passages wherein the humiliation which this phrase denotes is placed over
against the dignity of Him who calls Himself by this name. Thus Matt. ix. 6, ἐξουσίαν
ἔχει ὁ υἱὸς τοῦ ἀνθρώπου ἐπὶ τῆς γῆς ἀφιέναι ἁμαρτίας, cf. Mark ii. 7, τίς δίναται ἀφιέναι
ἁμαρτίας εἰ μὴ εἷς ὁ θεός ; further, comp. with Matt. ix. 6, ver. 8, ἐδόξασαν τὸν θεὸν τὸν
δόντα ἐξουσίαν τοιαύτην τοῖς ἀνθρώποις ; Matt. xvi. 18, τίνα λέγουσιν οἱ ἄνθρωποι εἶναι
τὸν υἱὸν τοῦ ἀνθρώπου; ver. 10, σὺ εἶ ὁ Χριστὸς 6 υἱὸς τοῦ θεοῦ ζῶντος ; xxvi. 64, ἀπ᾽
ἄρτι ὄψεσθε τὸν υἱὸν τοῦ ἀνθρώπου καθήμενον ἐκ δεξιῶν τῆς δυνάμεως καὶ ἐρχόμενον ἐπὶ
τῶν νεφελῶν τοῦ οὐρανοῦ. Observe especially the clear and conclusive argument of the
Lord Himself in Mark ii. 27, 28, τὸ σάββατον διὰ τὸν ἄνθρωπον ἐγένετο Kai οὐχ ὁ
ἄνθρωπος διὰ τὸ σάββατον" ὥστε κύριός ἐστιν ὁ vids τοῦ ἀνθρώπου Kal τοῦ σαββάτου,
It is on account of this humiliation in antithesis with the dignity of Christ that, except

Υἱός 560 γιός

in Acts vii. 56, the disciples of Christ never use this title; Stephen (Acts vii. 56), in the
face of those who only acknowledged the man Jesus, once more declares the dignity and
exaltation conferred upon this Son of man. There is no text which justifies the opinion
that He who calls Himself ὁ vids τοῦ ἀ. must on this account be essentially other than
one who really partakes of human nature. Comp. also John vi. 27, ἣν ὁ vids τοῦ ἀ.
ὑμῖν δώσει" τοῦτον yap ὁ πατὴρ ἐσφράγισεν ὁ Beds; see πατήρ. This explains why it
should appear in the highest degree strange to the Jews that He at whose self-designation
as ὁ ui. τ. a. they took no offence, should call Himself the Son of God, and call God His
Father. Comp. John v. 18, 27.

This explanation, however, is not exhaustive, because ὁ vids τοῦ ἀνθρώπου signifies
somewhat more definite than, eg., in John v. 27, ἐξουσίαν ἔδωκεν αὐτῷ καὶ κρίσιν ποιεῖν,
ὅτι vids ἀνθρώπου ἐστίν; see Heb. ii. 6. That Christ is vids ἀνθρώπου is the first element,
that He is ὁ vids τοῦ ἀνθρώπου is the second. The use of the emphatic article implies
that He claims to be in a somewhat special sense, and prominently among the DIS ‘23,
one and alone among His brethren. This distinctiveness cannot consist in anything that
would alter the true conception of His human sonship, as if, ¢g., it meant that He was
the Son of man only because He was God’s Son; it must denote something which does
not modify but rather completes the true conception of human sonship. This we find
in the fact that He was “the seed of the woman” who was promised from the beginning
in the protevangelivm, which was (as is clear from Gen. v. 28, 29) from the outset
taken as referring to a distinct and special person. Thus it does not mean, as Hofmann
says, “ that type and character of the human race which history at the beginning aimed
at but failed to realize by the first ἄνθρωπος, who was not vids ἀνθρώπου" (Schriftbew. ii.
1. 81); it means Him among the sons of men to whom mankind, now become sinful,
ever has and ever must look forward to. Hence the point of the expression, Matt. xvii.
22, μέλλει ὁ vids τ. ἀ. παραδίδοσθαι εἰς χεῖρας ἀνθρώπων x.7..; and viii. 20, “ foxes
have holes,” etc., “ but the Son of man hath not where to lay His head.” Hence, too,
it was self-evident, ἦλθε yap ὁ vids τ. a. σῶσαι τὸ ἀπωλολός.

The expression occurs Matt. viii. 20, ix. 6, x. 23, xi 19, xii. 8, 32, 40, xiii. 41,
xvi. 13, 27, 28, xvii. 9, 12, 22, xviii. 11, xix. 28, xx. 18, xxiv. 30, 37, 39, 44, xxv.
13, 31, xxvi. 2, 24, 45, 64; Mark ii. 10, 28, viii. 31, 38, ix. 9, 12, 31, x. 33, 45, xiii,
26, xiv. 21, 41, 62; Luke v. 24, vi. 5, 22, vii. 34, ix. 22, 26, 44, 56, 58, xi. 30, xii
8, 10, 40, xvii. 22, 24, 26, 30, xviii. 8, 31, xix. 10, xxi. 27, 36, xxii. 22, 48, 69,
xxiv. 7; John i. 52, iii, 18, 14, vi. 27, 53, 62, viii. 28, xii. 23, 34, xiii. 81; Acts
vii. 56.

Thus ὁ vids 7. a. is a Messianic conception, a Messianic name given to Jesus by Himself,
chosen and adopted by Him on account of the relation in which He stands as the promised
“seed of the woman” to His brethren. The corresponding title given to the Messiah
by the children of men is

(III.) ὁ vids τοῦ Ocod. We must first distinguish this from the analogous title υἱὸς

Lids 561 Υἱός

θεοῦ without the article, which, like υἱὸς ἀνθρώπου to ὁ υἱὸς ἀνθρ., stands in the relation
to it of genus to species. Yds θεοῦ denotes the relationship established by the elective
love of God Himself between the children of Israel and Him, inasmuch as what this
pevple are rests upon God’s own act, and God acknowledges them. Comp. πατήρ. We
must view it in the light of such expressions as Rev. xxi. 7, ἔσομαι αὐτῷ θεὸς καὶ αὐτὸς
ἔσται μοι vies; 2 Cor. vi. 18; Jer. xxxi. 9. Thus we read, “Israel is my first-born son,”
Ex. iv. 22, 23; “out of Egypt have I called my son,” Hos. xii 1 (Hebrew). Cf. Deut.
xiv. 1, xxxii. 6, 18; Mal. ii. 10; Isa, lxiii, 8, lxiv. 8. That it denotes a special
relationship dependent upon God’s election, and not common to all mankind, is evident
from Deut. xiv. 1, Ps. lxxxii. 6 with ver. 7, Ps. lxxiii, 15. King David and He to
whom David's kingship points specially stand in this relationship to God, 2 Sam. vii. 14;
Ps. Ixxxix. 27-29, ii. 7. It denotes a belonging to God, a partaking of what appertains to
Him from whom the whole life is derived. In this general sense it is said of the man
Christ Jesus that He is vids θεοῦ, Matt. xxvii. 40, 43, 54, Mark xv. 39, Luke i. 32,
with reference clearly to the act of God which places Him in this relationship, Luke
i. 35; Acts xiii. 33; Rom. i. 4, cf. Acts ii 32, 36; see yevvdw. Now when Jesus is
called ὁ vids τοῦ θεοῦ, this relationship is attributed in a special and distinctive manner to
Him, and by it He is raised above the rank of the more general viol θεοῦ, just as ὁ vids
τοῦ avOp. elevates Him above the ordinary viol ἀνθρώπων, and above those of the sons of
men who should become viol θεοῦ, as πρωτότοκος ἐν πολλοῖς ἀδελφοῖς, Rom. viii. 29,
above those who had previously been called viol θεοῦ (John x. 35, 36). He is thus
called 6 υἱὸς τοῦ θεοῦ, as the Messiah, upon whom the relation of all others as “sons of
God” depended, who was specially chosen of God to accomplish His saving purpose ; see
Matt. iii. 17, οὗτός ἐστιν ὁ vids μου ὁ ἀγαπητός, ἐν ᾧ εὐδόκησα; Luke ix. 35, οὗτός
ἐστιν ὁ υἱὸς μοῦ ὁ ἐκλελεγμένος; Matt. xvii. 5; Mark i. 11, ix. 7; Luke iii. 22;
2 Pet. i. 17, vid. εὐδοκεῖν, ἐκλέγειν. Thus ὁ vids τοῦ θεοῦ is that title of the Messiah
which denotes His relation to God, Matt. xxvi. 63, ἵνα ἡμῖν εἴπῃς εἰ σὺ εἶ ὁ Χριστὸς ὃ
vids τοῦ θεοῦ; John i. 50, σὺ εἶ ὁ vids τοῦ θεοῦ, σὺ ὁ βασιλεὺς εἶ τοῦ ᾿Ισραήλ; and the
confession of Peter, Matt. xvi. 10, σὺ εἶ ὁ Χριστὸς ὁ vids τοῦ θεοῦ τοῦ ζῶντος (John
vi. 69, as compared with x. 36), is, above all, a recognition of the Messiahship of Jesus,
Jesus adopts this designation of His Messianic dignity in Matt. xxvi. 64, over against
the other title, ὁ υἱὸς τ. d.; and the adoption of this by Him (Matt. xxvi. 63, 64) was
regarded as blasphemy, because the elective act of God was hidden and unknown to His
judges, and the manifest recognition of the Messiah as the Son of God with power was
to be accomplished in His resurrection. Accordingly, 6 vids τοῦ θεοῦ was a title given to
the man Christ Jesus as Messiah, on the ground of His place in the history of redemption,
and in consequence of God’s election having been centred in Him. See John i. 34, κἀγὼ
ἑώρακα καὶ μεμαρτύρηκα ὅτι οὗτός ἐστιν ὁ vids τοῦ θεοῦ.

But we must bear in mind that this title as belonging to Jesus has yet another
ground. In Luke i. 35 the divine power exercised in His conception (ver. 34) is stated

48

Tios 562 Υἱός

as justifying the designation of the child of Mary as υἱὸς θεοῦ, and thus a reference to the
manner in which His birth was brought about is blended in the title, which designates
the relation wherein Jesus was to stand to God (ver. 32). The miraculous conception is
thus represented as the outward expression and sign of the election of one who was
γενόμενος ἐκ γυναικός.

But the title ὁ υἱὸς τοῦ θεοῦ still refers to somewhat more than this appointment of
Jesus as the accomplisher of God’s saving purpose. We never find a reference to His
supernatural birth associated with this title, but always a reference to a relation of the
Son to God subsisting previously to the humanity of Jesus,—a relation not brought about
merely by the miraculous birth, but one by virtue of which the man Christ Jesus is dis-
tinctively among men the Son of God, by virtue of which His Messiahship, His Messianic
election, call, and office are possible, in short, by virtue of which the humanity of Jesus
possesses its special significance, Rom. viii. 3. This is evident in those passages where
the Father’s sending the Son into the world is spoken of, John iii, 16, 17; Rom. viii. 3;
Gal. iv. 4, ete.; see ἀπρστέλλω. Comp. John xvi. 28, ἐξῆλθον ἐκ τοῦ πατρὸς καὶ ἐλήλυθα
εἰς τὸν κόσμον πάλιν ἀφίημι τὸν κόσμον Kal πορεύομαι πρὸς τὸν πατέρα. (The words of
Jesus in John x. 36, ὃν ὁ πατὴρ ἡγίασεν καὶ ἀπέστειλεν εἰς τὸν κόσμον, ὑμεῖς λέγετε ὅτι
βλασφημεῖς, ὅτι εἶπον υἱὸς τοῦ θεοῦ εἰμί, do not contradict this, for it is clear from
ver. 35 that it is only the theocratic conception of a son of God which Jesus here lays
claim to as belonging to Himself, 6 concessis or concedendis (iii. 2), see ἁγιάζω, and the
ἀπέστειλεν εἰς τὸν κόσμον affirms no more than the fact of Christ’s being sent into the
world, whereas elsewhere it signifies much more; it simply affirms Christ’s coming into
the world, and reminds us of Jer. i. 5.) It is evident also in such declarations as Heb.
vii. 3, John viji, 54, 58, xvii. 5, where the divine sonship of Christ cannot without
violence be separated from His pre-existence. It is further plain in those sayings of
Christ Himself, wherein He speaks of His divine sonship, declaring Himself not only in
a Messianic sense ὁ vids τοῦ θεοῦ, but as essentially one with and equal to God, Matt.
xi. 27; John x, 33, xi. 27; Matt. xxviii 19. (See Gess, Lehre von der Person Christi,
§§ 6, 7.) Thus in ὁ vids τοῦ θεοῦ, as in the vids θεοῦ of St. Luke, two thoughts are
implied, viz. that the man Christ Jesus is the Messiah elect and chosen of God, and
that a relationship of the Son to God, previous to His humanity, lies at the foundation of
this Messiahship, We cannot, indeed, strictly say that ὁ vids τοῦ θεοῦ always denotes the
pre-existent relationship of Christ to the Father, but it must distinctly be remembered
that this is always implied as predicated of the man Christ Jesus, cf. John v. 26, 27 ;
Matt. xi. 27; Mark iji. 11; Luke iv. 41, x. 22; John 1. 18, The phrase denotes that
the man Jesus stands in a relation of Son to the Father which He possessed before His
incarnation, that He is the Son of the Father before all worlds; see 1 John v. 5, 6; see
also μονογενής.

Besides the texts already named, the expression ὁ vids τοῦ θεοῦ occurs in John iii. 16,
17, 18, v. 25, vi. 69, ix. 35, xi. 4, 27, xx. 31; 1 Johnii 3, 7, iii. 8, 23, iv. 9, 10, 15,

Tids 563 Φαίνω

v. 5, 9-13, 20; Rev. ii. 18; 2 John 3, ὁ υἱὸς τοῦ πατρός ; Rom. i. 3, 9, v. 10, viii. 3, 29,
32; 1 Cori 9; Gal. 1. 16, ii. 20, iv. 4,6; Eph. iv. 13; Col. i 13; 1 Thess. i 10;
Heb. iv. 14, vi. 6, vii. 3, x. 29. ὋὉ vids simply in Matt. xi. 27; Mark xiii. 32; Luke
x. 22; John i. 18, iii. 35, 36, v. 19-23, 26, vi. 40, viii. 35, 36, xiv. 13, xvii. 1; 1 John
ii. 22-24, v. 10, 12; 2 John 9; 1 Cor. xv. 28; Heb. i. 2, 8, iii. 6, vii. 28.

Υἱοθεσέα, ἡ, adoption, receiving into the relationship of a child; thus Diog. Laert.
iv. 53, εἰώθει νεανίσκων τινῶν υἱοθεσίας ποιεῖσθαι, and in inscriptions. Cf. vids θέτος, Herod.
vi. 57; Plat. Legg. ix. 929 C, and elsewhere ; = vids εἰσποίητος, adopted son; Test. Hpictetae,
Boeckh, inser. 2, n. 2448. 3. 15, ᾿Αντισθένης ᾿Ισοκλεῦς, κατὰ δὲ υἱοθεσίαν Tpivvov. Cf.
Hesych., vioOere? υἱοποιεῖ, οὐ φύσει, ἀλλὰ θέσει. In the N. T. we find it used by St.
Paul, Rom. ix. 4, dv ἡ υἱοθεσία, with reference to the filial relationship into which Israel
was admitfed by election to God, Deut. xiv. 1. In Rom, viii. 15, Gal. iv. 5, Eph. 1. 5,
with reference to the N. T. adoption, answering to the Pauline τέκνα θεοῦ in the sense of
belonging to God; see τέκνον, vids. In Rom. viii. 23, υἱοθεσία denotes the adoption as
it regards the future, see Rev. xxi. 7, and in contrast with the δουλείᾳ τῆς φθορᾶς (ver.
21) of the present. The only question is whether υἱοθεσία, besides the receiving into the
relationship of children, denotes also this relationship itself, as based upon adoption. In
no case is it ever equivalent to υἱότης, comp, Eph. i, 5, where it is precisely adoption
which illustrates the greatness of divine love. To assume as the meaning, “ the relation-
ship of children, based upon adoption,’"—which answers to the primary meaning, as in
Latin words in io the passive signification answers to the active,—is quite unnecessary in
Rom. ix. 4, though perhaps it is to be admitted in viii. 15, where the word stands in
antithesis with δοῦλος, δουλεία. But in Eph. i. 5, προορίζειν εἰς viad. signifies to uppoint
beforehand to adoption.

Φ

Φαίνω, φανῶ, second aorist pass. ἐφάνην, from the root φα, like φάος----ςφῶς, light ,
(1.) transitive =to make to shine, to cause to appear, to bring to light. In the N. T. only
passive = to appear, Matt, i. 20, ii, 13, 19, Mark xvi. 9, Luke ix. 8, xxiv. 11, of the appear-.
ing or rising of the stars; in later Greek τὰ φαινόμενα, the stars, which appear above the
horizon ; thus Matt. ii. 7, cf. xxiv. 30. Hence, of the shining of the stars, starlight, Lucian,
dial. deor. iv. 3, ἀστέρα cov φαίνεσθαι ποιήσω κάλλιστον. Thus Rev. xviii. 23; Matt,
xxiv. 27; Phil. ii. 15. Figuratively, to make one’s appearance, to show oneself, of persons,
things, or circumstances, Matt. ix. 33, οὐδέποτε ἐφάνη οὕτως ἐν τῷ "Iopannr; xiii. 26, τότε
ἐφάνη καὶ τὰ ζιζάνια; 1 Pet. iv. 18; Jas. iv. 14; to be visible, Matt. vi 5. In Heb.
xi. 3, φαινόμενα is not quite identical with τὰ βλεπόμενα, but the φαίνεσθαι is the con-
dition of the βλέπεσθαι; φαινόμενα are things which can be seen, in contrast with ῥῆμα
θεοῦ and πίστει νοεῖν. Sometimes joined with a participle or adjective in the nomivative,

Paiva 564 Φῶς

as = to show oneself as something, outwardly to appear to be as, Matt. vi. 10,18, xxiii. 27;
Rom. vii. 13; 2 Cor. xiii. 7.— (11.) Intransitively, to shine, John i. 5, v. 35; 1 John
ii, 8; 2 Pet. 1. 19; Rev. 1. 16, viii. 12; rem, to shine upon one, Rev. xxi. 23.

ᾧ ὦ ς, φωτός, τό, contracted from φάος (Homer), light, the antithesis of σκότος, Hel-
lenistic σκοτία, νύξ. ---- (I.) In a literal and objective sense, the light of day, of the sun,
of the stars; generally, what is light, shining, clear, and manifest, Matt. xvii. 2, 5; Luke
viii. 16; Acts ix. 3, xii. 7, xvi. 29, xxii. 6, 9, 11, xxvi. 13; Rev. xviii. 23, xxii. 5. The
light of the fire, or fire itself, Xen. Hell. vi. 2.19, φῶς ποιεῖν; Mark xiv. 54; Luke
xxii. 56. The light of the eyes, the eye, Eur. Cycl. 629, éxxalew τὸ φῶς Κύκλωπος.
See Matt. vi. 22, ὁ λύχνος τοῦ σώματός ἐστιν ὁ ὀφθαλμός... ver. 23, εἰ οὖν τὸ φῶς
τὸ ἐν σοὶ σκότος ἐστίν (Luke xi. 88) -- ὁ ὀφθαλμὸς ὁ ἐν σοί, signifying the heart within,
by which the life is guided (Prov. iv. 28, ἐκ τῆς καρδίας ἔξοδοι ζωῆς). Then (11.) it is used
figuratively in many ways, ¢.g. of what is manifest (what is clear, πᾶν yap τὸ φανερούμενον
φῶς ἐστίν, Eph. v. 13), Xen. Ay. ix. 1, Matt. x. 27,8 λέγω ὑμῖν ἐν τῇ σκοτίᾳ, εἴπατε ἐν
τῷ φωτί, Luke xii. 3, to denote clearness of speech or of exposition (¢.g. Dion. Hal. of the
historical works of Thucydides), etc. See Dan. ii, 22, γινώσκων τὰ ἐν τῷ σκότει, Kal TO
φῶς μετ᾽ αὐτοῦ ἐστίν. Here φῶς is objective, and signifies what is distinct and clear.
Akin to this is the N. T. φῶς, used in an ethical sense (not in the O. T.), Rom. xiii. 12,
ἀποθώμεθα οὖν τὰ ἔργα τοῦ σκότους (cf. Eph. v. 11,12, τὰ ἔργα τὰ ἄκαρπα τοῦ σκότους
... τὰ κρυφῇ γινόμενα), ἐνδυσώμεθα δὲ τὰ ὅπλα τοῦ φωτός. Hence, that which has no
need to shun the light (cf. John iii. 20, πᾶς ὁ φαῦλα πράσσων μισεῖ τὸ φῶς καὶ οὐκ ἔρχεται
πρὸς τὸ φῶς) is itself called light, by an easy blending and interchange of the objective
and transitive meanings; and thus Eph. v. 8 sqq. is explained. Light denotes righteous-
ness and truth in contrast with darkness, the emblem of sin (Eph. vi. 12); see 2 Cor.
vi. 14, τίς yap μετοχὴ δικαιοσύνῃ καὶ ἀνομίᾳ ; ἢ τίς κοινωνία φωτὶ πρὸς σκότος ; xi. 14,
αὐτὸς γὰρ ὁ σατανᾶς μετασχηματίζξεται εἰς ἄγγελον φωτός. Cf. Eph. v. 8, 9, ὁ γὰρ
καρπὸς τοῦ φωτὸς ἐν πάσῃ ἀγαθωσύνῃ καὶ δικαιοσύνῃ καὶ ἀληθείᾳ. This ethical signifi-
cance of light in the N. T. corresponds with the use of the word transitively, that which
makes manifest. In the O. T. light denotes a state of undisturbed happiness, of prosperity
and safety, of salvation, just as darkness means a state of perdition, because every form
and development of life is conditional upon light; see Gen. i. 3. Thus ὩΝΠΠ δ, Job
xxxiii. 30; Ps. ἵν]. 14; Job xxxiii. 28, ἡ ζωή pov φῶς ὄψεται, where it is added, σώσον
ψυχήν μου τοῦ μὴ ἐλθεῖν εἰς διαφθρράν ; iii. 16, ὥσπερ νήπιοι οἱ οὐκ εἶδον φῶς. Cf.
ver. 20, where light and life stand as parallel to each other, Ps. xlix. 20, xcvii. 11. Thus,
too, we find it in Greek (and similarly, indeed, everywhere), τὸ φῶς ὁρᾶν, βλέπειν = te
live; εἰς, πρὸς, τὸ φῶς ἔρχεσθαι, to come into the world. Hence light is the designation of
happiness and well-being, eg. Job xviii. 5, xxxviii. 15; Ps. xevii. 11, φῶς ἀνέτειλε τῷ
δικαίῳ καὶ τοῖς εὐθέσι τῇ καρδίᾳ εὐφροσύνη ; Esth. viii. 16; Ps. exii. 4. Now ix, φῶς,
metaphorically denotes, specially, the salvation which comes from God, see Ps. xxvii. 1,

Φῶς 565 Φῶς

‘yom ‘in Tint; Isa. x. 17, of God Himself, ἔσται τὸ φῶς τοῦ ᾿Ισραὴλ εἰς πῦρ. ; Mic. vii. 8;
Ps. xxxvi. 10. The object of saving promise is often light, Isa. ix. 1, xlii. 6, xlix. 6,
lx. 1-3, 19, ef. lix. 9; Mal. iii 20; Jer. xiii, 16; Amos v. 18, 20; Mic. vii. 9. Cf
D5 7x, Ps. iv. 7, xliv. 4, lxxxix. 16. Here φῶς is viewed directly in its transitive sense,
that which enlightens, though the distinction between this transitive and the objective
meaning is not, strictly speaking, excluded. In quotations from the O. T. in the New
we thus find it, Matt. iv. 16 (Isa. ix. 1); Acts xiii. 47 (Isa. xlix. 6); see Luke ii. 32.
Cf. φωσφόρος, 2 Pet. 1. 19. — Acts xxvi. 23, εἰ πρῶτος ἐξ ἀναστάσεως νεκρῶν φῶς μέλλει
καταγγέλλειν τῷ τε λαῷ καὶ τοῖς ἔθνεσιν ; Col. i. 12, ἡ μέρις τοῦ κλήρου τῶν ἁγίων ἐν τῷ
φωτί; 1 Pet. ii. 9, ὅπως τὰς ἀρετὰς ἐξαγγείλητε τοῦ ἐκ σκότους ὑμᾶς καλέσαντος εἰς τὸ
θαυμαστὸν αὐτοῦ pas; cf. φωτίξεσθαι, Heb. vi. 4, x. 32; Jas. 1. 17, πᾶσα δόσις ἀγαθὴ
...4@md τοῦ πατρὸς τῶν φώτων, where the plural is = all that is light. (So also φῶς
in classical Greek, by the poets, to designate happiness and joy.) This is the primary
meaning of the word in John i. 4, ἐν αὐτῷ ζωὴ ἣν καὶ ἡ Swi ἦν τὸ φῶς τῶν ἀνθρώπων,
that which brings salvation; viii. 12, ἐγώ εἰμι τὸ φῶς τοῦ κόσμου" ὁ ἀκολουθῶν ἐμοὶ οὐ
μὴ περιπατήσῃ ἐν τῇ σκοτίᾳ, ἀλλ᾽ ἕξει τὸ φῶς τῆς ζωῆς ; 1. δ, 7--9, ἣν τὸ φῶς τὸ ἀληθινὸν
ὃ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον. Cf. v. 35, ἠθελήσατε ἀγαλλιαθῆναι
πρὸς ὥραν ἐν τῷ φωτὶ αὐτοῦ, comp. ix. 5 with vy. 3, 4, xii. 35, 86. Cf. xii. 46 with
ver.47, As with St. John light denotes not only the means of unfolding life, but the form
which it assumes, viz. as a state of health and salvation from the ruin of sin (Acts
xxvi. 18), light is contrasted with misery as well as sin, and is to be taken not only with
an ethical, but with a soteriological import; see John iii. 19, τὸ φῶς ἐλήλυθεν εἰς τὸν
κόσμον καὶ ἠγάπησαν οἱ ἄνθρωποι μᾶλλον τὸ σκότος ἢ τὸ φῶς" ἣν yap αὐτῶν πονηρὰ τὰ
ἔργα; ver. 20, πᾶς γὰρ ὁ φαῦλα πράσσων μισεῖ τὸ φῶς κιτλ. Hence ἀκολουθεῖν τῷ φωτί,
John viii. 12. Cf. xi. 9, 10, xii. 35, ὁ περιπατῷν ἐν τῇ σκοτίᾳ οὐκ οἶδεν ποῦ ὑπάγει;
ver. 36 ; Ps. xliii. 8. The fact that light excludes unhappiness and sin, enables us to explain
the employment of the word in a way seemingly contradictory to the usage of the Gospel,
in the first Epistle, 1 John i. 5, ὁ θεὸς φῶς ἐστὶν καὶ σκοτία ἐν αὐτῷ οὐκ ἔστιν οὐδεμία ;
ver. 7, ii. 9, 10, οἵ, ver. 8, ἡ σκοτία παράγεται καὶ τὸ φῶς τὸ ἀληθινὸν ἠδὴ φαίνει,--ἃ
passage which could not be understood if light in and for itself were an emblem of God’s
holiness, inasmuch as it is ordinarily taken as the correlative of righteousness, and the
soteriological aspect of it is overlooked. But φῶς, as it stands in antithesis with unhappi-
ness and sin, is clearly used here with reference to the full idea of God’s holiness, as also
light and holiness stand as parallels in Isa. x. 17, N3n>> switps wud νυ ΛΝ mm (where
the rendering of the LXX. already shows blending of the idea of holiness). ‘O θεὸς φῶς
ἐστίν = God is the fountain of pure and blessed life. An analogous blending of the two
meanings explains the Pauline use of φῶς, which makes the ethical φῶς one with φῶς, as
denoting salvation, cf. 2 Cor. iv. 6 with Eph. v. 8 sqq., 1 Thess. v. 5. With 1 Tim.
vi. 16 comp. Col. i. 12, 1 Pet. 11, 9.— In a subjective sense, φῶς denotes the light
which enlightens any one, John xii. 35, and is used ethically and of the intellect, Rom.

Φῶς 566 Φανέρωσις

ii, 19, ὁδηγὸν εἶναι τυφλῶν, φῶς τῶν ἐν σκότει, οἵ. Wisd. xviii. 4, δι᾽ ὧν ἤμελλε τὸ
ἄφθαρτον νόμου φῶς τῷ αἰῶνι δίδοσθαι; see φωτίζειν. Eph. i. 18, iii. 9; Judg. xiii. 8 ;
2 Kings xii. 2; Hos, x. 13.

Φανερός, d, ov, visible, manifest, 1 Cor. xi. 19; Phil i 13; 1 Tim. iv. 15; Acts
vii. 13, iv. 16; in contrast with κρυπτός, 1 Cor. xiv. 25; Rom. ii. 28; Luke viii. 17;
known, Mark iii. 12; Matt. xii, 16; Gal. v. 19, φανερὰ δέ ἐστι τὰ ἔργα τῆς σαρκός;
1 John iii. 10. Cf. Xen. Anab. iv. 1. 23, εἴ τινα εἰδεῖεν ἄλλην ὁδὸν ἢ τὴν φανεράν. Also
celebrated, eg. πόλις, Xen. Cyr. vii. 5. 58; see Mark iii. 12.— Τὸ φανερόν, openly; εἰς
φανερὸν ἔρχεσθαι, to become public, a strengthening of γνωσθῆναι in Luke viii. 17, ὃ ov
γνωσθήσεται καὶ εἰς φανερὸν ἔλθῃ. See Acts iv. 16; Rom. i. 19.

The adverb φανερῶς = manifestly, visibly, Acts x. 3; openly, Mark i, 45; John
vii. 10.

@avepow, to make manifest, to make known, to show; rarely, and in later Greek
only ; once in the LXX. Jer. xxxiii. 6=nb:. Oftener in the N. T., and notably as
synonymous with ἀποκαλύπτειν, to denote the act of divine revelation, or with reference
to the subject-matter of divine revelation (John xvii. 6,76 ὄνομα τοῦ πατρός ; Rom.
i, 19, τὸ γνωστὸν τοῦ θεοῦ ; iii. 21, δικαιοσύνη θεοῦ ; xvi. 26, μυστήριον x.7.r. ; Col. iv. 4,
1. 26; 2 Tim. i. 10, χάρις ; Tit. 1. 3, 6 λόγος τ. 0.; Heb. ix. 8, ἡ τῶν ἁγίων ὁδός ; 1 John
i. 2, ἡ ζωή ; iv. 9, ἡ ἀγάπη, et αἰ. It differs from ἀποκαλύπτειν as to exhibit differs
from to disclose, so that in their relation to each other ἀποκαλύπτειν must precede
φανεροῦν, cf. 1 Cor. iii. 13, ἑκάστου τὸ ἔργον φανερὸν γενήσεται" ἡ yap ἡμέρα δηλώσει,
ὅτι ἐν πυρὶ ἀποκαλύπτεται. ᾿Αποκαλ. refers only to the object revealed, but φανεροῦν
directly refers to those to whom the revelation is to be made. Comp. Col. iv. 4, ἵνα
φανερώσω τὸ μυστήριον, with ἀποκαλύπτειν τὸ μυστήριον, Eph. 111. 5; Col. 1. 26, iii, 4;
Tit. i. 8, ἐφανέρωσε τὸν λόγον αὐτοῦ ἐν κηρύγματι. See especially the combination
κατ᾽ ἀποκάλυψιν ἐγνωρίσθη μοι τὸ μυστήριον, Eph. iii. 3.— Φανεροῦν signifies to make
visible, to show, John ii. 11, ἐφανέρωσε τὴν δόξαν αὐτοῦ; xxi. 1, ἐφανέρωσε ἑαυτόν ; to
make known, John xvii. 6; Rom. i 19; 2 Cor. ii. 14, cf. ἐν παῤῥησίᾳ εἶναι, John
vii. 4; to make public, 1 Cor. iv. 5; Col. iv. 4. The passive = to become or be made
visible or manifest, Mark iv. 22, John iii. 21, ix. 8, 2 Cor. iv. 10, 11, Eph. v. 13,
1 John ii. 19, Rev. iii. 18, xv. 4, Heb. ix. 8; to appear, Mark xvi. 12, 14, John
xxi 14, 2 Cor. v.10, 2 Tim. i. 10, 1 Pet. i. 20, v. 4, 1 John i 2, ii. 28, iii, 2, 5, 8
iv. 9, Heb. ix. 26; to be made known, or to be known, John i. 31; Rom. iii. 21, xvi.
26; 2 Cor. iii. 3, v. 11, vii. 12; Col. i. 26, iv. 4; Tit. 1, 3.

Φανέρωσις, ἡ, manifestation, making known, 2 Cor. iv. 2, τῆς ἀληθείας. In
1 Cor. xii. 7 the charismata are called φανέρωσις τοῦ πνεύματος, either because they
manifest the πνεῦμα, or, passively, because the πνεῦμα is made manifest in them. The
word is used elsewhere in patristic Greek only to denote the manifestation of Christ in

tt a

ἊΨΞ ;

Φανέρωσις 567 Προφήτης

the flesh, and His second coming to judgment, and in these cases apparently in a passive
sense = appearing; in an active sense, however, in, eg., Chrys. in Psalm. evi. (i. 972.
13), ἐπιτρέψαντος τοῦ θεοῦ εἰς τὴν τῶν δικαίων γυμνασίαν καὶ φανέρωσιν.

Ἐπιφαίνω, (L) transitively, to show forth, to show light upon, ey. upon the
surface ; ἐν τοῖς πράγμασιν ἐπιφαίνεσθαι, Pol. xxxi, 20. 4, to be present in. Usually
in the passive, to show oneself openly. Plut. Galb. 11, ἐπιφανῆναι τῷ δήμῳ, to show
oneself before the people, to come forward, to appear, usually with the idea of sudden
or unexpected appearing ; often of the gods, in Herodotus and elsewhere; and hence
perhaps the significance of the N. T. ἐπιφάνεια, cf. Gen. xxxv. 7; Tit. ii, 11, ἐπεφάνη ἡ
χάρις τοῦ θεοῦ ἡ σωτήριος πᾶσιν ἀνθρώποις ; iii. 4, ἡ χρηστότης καὶ ἡ φιλανθρωπία
ἐπεφάνη τοῦ σωτῆρος ἡμῶν θεοῦ. Often in patristic Greek of the incarnation of Christ.
— (IL) Intransitively, to show oneself, eg. of the break of day, Acts xxvii. 20, μήτε
δὲ ἡλίου, μήτε ἄστρων ἐπιφαινόντων ; to appear, to shine, Luke i. 79, ἐπιφᾶναι τοῖς ᾽ν
σκότει K.7.d., cf. φαίνειν τινί,

Ἐπιφανής, és, visible, especially Ξε celebrated, distinguished, renowned, etc., eg.
πόλεμος, ἔργον, ἄνδρες κιτιλ., 1 Macc. i. 10. In the N. Τὶ Acts ii. 20, ἡ ἡμέρα τοῦ κυρίου
ἡ μεγάλη καὶ ἐπιφανής, as the LXX. render the Hebrew 831), Judg. xiii. 6 ; Joel ii. 11,
31; Hab.i.7; Mal. i. 14, iii. 24; 1 Chron. xvii,21. They seem to have confounded xv
and 7x, cf. 2 Sam. vii. 23.

᾿ΕἘπιφάνεια, %, manifestation, “especially of the help-bringing appearing of the
gods, Dion. Hal. ii. 69, Plut., and others; also of the manifestation of divine power and
providence in extraordinary events, ἡ ἐν ταῖς θεραπείαις ἐπιφάνεια, Diod. Sic. 1, 25;
Plut. Them. 30, Camill. 16” (Pape). Cf. 2 Mace. xii. 22, xv. 27. In the N. T. of the
appearing or manifestation of Jesus Christ on earth, 2 Tim. i. 10, cf. 1 Pet. 1, 20. It is
commonly used thus in patristic Greek, Phavor., ἡ τοῦ σωτῆρος ἡμῶν ᾿Ιησοῦ Χριστοῦ
ἔνσαρκος οἰκονομία. In other N. T. texts of Christ’s second advent, 2 Thess. 11, 8; 1 Tim.
vi. 14; 2 Tim. iv. 1, 8; Tit. ii, 13.—In 2 Mace. frequently of a miraculous inter-
position of God in behalf of His people, iii. 24, v. 4, ii, 21.— LXX. only 2 Sam. vii. 23
=Nnixtia; Amos v. 22 =D2'8"», for in the latter text they clearly confounded the word
with 03°879, and in the former they confounded 873 with ΠΕΣ),

ΟΣ ged

$7 wi, to say, “ from the same root (¢a) as paiva, for the idea of explaining, speak-
ing, is a development of the primary notion of enlightening, showing” (Schenkl), and the
elementary conception is manifestation; φημί in the Odyssey, Herodotus, and the
Tragedians signifies a divine revelation by words or signs (φήμη, a divine voice).

Προφήτης, ὁ, is used, indeed, of soothsayers who announced beforehand the will
of the gods with reference to the future; but this is only a secondary and derived sense,
for the πρὸ must be regarded ποῦ as having reference to time, but rather as local, as in

Προφήτης 568 Προφήτης

πρόφασις, pretext, what one states or puts forth before another (καὶ ἡ ἀληθὴς καὶ ἡ ψευδὴς
αἰτία, Phav.). It signifies one who speaks openly before any one, and is the technical name
for an interpreter of the oracle, an interpreter of a divine message. This signification is
never lost in profane Greek. Cf. Pind. Fragm. 118, μαντεύεο Μοῖσα, προφατεύσω δ᾽ ἐγώ ;
Plat. Zim. 72 B, τὸ τῶν προφήτων γένος ἐπὶ ταῖς ἐνθέοις μαντείαις κριτὰς ἐπικαθιστάναι
νόμος" ods μάντεις ἐπονομάζουσί τινες, τὸ πᾶν ἠγνοηκότες ὅτι τῆς δι’ αἰνυγμῶν οὗτοι φήμης
καὶ φαντάσεως ὑποκριταὶ καὶ οὔτι μάντεις, προφῆται δὲ μαντευομένων δικαιότατα ὀνο-
μάζοιντ᾽ av; Dion. Hal. Ant. R. ii. 18, τοῖς ἰδιώταις ὁπόσοι μὴ ἴσασι τοὺς περὶ τὰ θεῖα ἢ
δαιμόνια σεβασμοὺς ἐξηγηταὶ γίνονται καὶ προφῆται; Eur. Bacch. 211, ἐπεὶ σὺ φέγγος,
Τειρεσία, τόδ᾽ οὐχ ὁρᾷς, ἐγὼ προφήτης σοι λόγων γενήσομαι. Hence in a more general
sense = interpreter, 6... mp. Μουσῶν, Plat. Phaedr. 262 D, of the cicadae ; Sext. Empir.
227, ὁ προφήτης τῶν Πύῤῥωνος λόγων Τίμων ; Lucian, Vit. Auct. 8, where to the question,
ἀλλὰ τί μάλιστα εἰδέναι σε φῶμεν ; ἢ τίνα τὴν τέχνην ἔχεις ; Diogenes answers, ἔλευθε-
ρωτής εἰμι τῶν ἀνθρώπων καὶ ἰατρὸς τῶν παθῶν, τὸ δ᾽ ὅλον, ἀληθείας καὶ παῤῥησίας προ-
φήτης εἶναι βούλομαι; Diod. i. 2, τὴν προφῆτιν τῆς ἀληθείας ἱστορίαν.----ΤῊ6. conception
of the προφῆται τῶν μελλόντων was obviously akin to this technical use of the word as
interpreter of the gods ; see Plato, Charm. 173 C.

Now in the LXX. προφήτης is the ordinary word for 8°23 (once = mNdn, 2 Chron.
xxxvi. 15), and it harmonizes not, indeed, fully with the primary meaning of this word,
but perfectly with its ordinary use. It is disputed whether the primary meaning of 8°33
is to be derived from 82 = 233, y23, “ one in whom the Divinity permits His word to spring
forth ;” or from 813 = DN), ὉΠ), to whisper, “ one to whom anything is whispered,” Hupfeld ;
see Tholuck, die Propheten und ihre Weissagungen, pp. 21, 22. The usage of the word,
however, is clear; it signifies one to whom and through whom God speaks, Num. xii. 2; one
to whom God makes known His mysteries, Amos iii. 7, especially ef. ver. 8; and this use of
the word is so constant, that it appears in its figurative employment to describe Aaron's
relation to Moses, 9822 71) WN ANN) nyned pbs ΠῚ), Ex. vii. 1, as compared with
iv. 16, DdNd ima AN) ned wn wn, Hence it means generally, one to whom God
reveals His purposes, one to whom God speaks, Gen. xx. 7, cf. ver. 18 with ver. 17; Philo,
quis rer. div. haer. 510, προφήτης yap ἴδιον μὲν οὐδὲν ἀποφθέγγεται, ἀλλότρια δὲ πάντα
ὑπηχοῦντος ἑτέρου. That prediction of the future, while belonging to the subject-matter
of prophecy, did not form part of the true conception of 8°33, is especially plain from the
promise given in Deut. xviii. 15, 18-20 compared with Num. xii. 8. The fact, more-
over, that the earlier name for a prophet was ΠΕ, shower, seer, 1 Sam. ix. 9, clearly
indicates that what really constitutes the prophet is immediate intercourse with God, a
divine communication of what the prophet has to declare. This is further confirmed by the
relation of the ἀποκαλύπτεσθαι to the προφητεύειν, 1 Cor. xiv. 26-30. Cf. 1 Pet. i. 12,
ols ἀπεκαλύφθη, Eph. iii. 5, viv ἀπεκαλύφθη τοῖς ἁγίοις ἀποστόλοις αὐτοῦ καὶ προφή-
ταις ἐν πνεύματι. That the special element of prophesying was not merely prediction,
but @ showing forth of God's will, especially of His saving purpose, is confirmed by 1 Cor,

Προφήτης 569 Προφητεία

xiv. 3, ὁ προφητεύων ἀνθρώποις λαλεῖ οἰκοδομὴν καὶ παράκλησιν καὶ παραμυθίαν. Cf.
Jer. i, Isa. i, Ezek. ii, and other passages. Two things therefore go to make the prophet,
an insight granted by God into the divine secrets or mysteries, and a communication to
others of these secrets, which, from the very nature of the case, are His purposes of grace,
with the warnings, announcements of judgment, etc., pertaining thereto ; and hence, in the
case of the O. T. prophets, their preaching was a foretelling of the salvation yet to be accom-
plished, while in the case of the N.T. prophets it was a publication of the salvation already
accomplished, so far at least as it had not in turn to do with realities still future.
Accordingly, in Eph. iii. 5, ii, 20, the prophets, named side by side with the apostles as
the foundation of the N. T. church, are to be understood as exclusively New Testament
prophets, named again in Eph. iv. 11 between apostles and evangelists. See 1 Cor. xii. 28,
and εὐαγγελιστής. N.T. prophets were for the Christian church what O. T. prophets
were for Israel, inasmuch as they maintained intact the immediate connection between
the church and (not the Holy Spirit in her, but) the God of her salvation above her,—
“ messengers or media of communication between the upper and the lower world,” as they
have been aptly called (Fr. in Zeller’s bibl. Worterbuch). As to the place and significance
of N. T. prophecy, see 1 Tim. i. 18, iv. 14; 1 Cor. xiv. 3, xiii. 8; Rev. xi. 6. Hence
the significant admonition in 1 Thess. v. 20, προφητείας μὴ ἐξουθενεῖτε.---Τ}.6 German
weissagen, to prophesy, does not in the least coincide with vorhersagen, to foretell ; it
comes from Wizac, Wizan, to know, cf.=vorawizac, foreknowing. Sanscrit, vedas, holy
scripture ; Latin, videre.

In the N. T., generally, of wp. denote the prophets of the O. T.; ὁ mp. is applied to
Christ with obvious reference to Deut. xviii; John (i. 21) vi. 14, vii. 40, cf. Acts iii.
22, vii. 37. προφήτης is used of Christ in Matt. xiii. 57, xiv. 5, xxi. 11; Mark vi.
4,15; Luke iv. 24, vii. 16, 39, xiii. 33, xxiv. 19; John iv. 19, 44,ix.17. Of N.T.
prophets in Acts xi. 27, xiii, 1, xv. 32, xxi. 10; 1 Cor. xii 28, 29, xiv. 29, 32, 37;
Eph. ii, 20, iii. 5, iv. 11; Rev. xi. 10, xxii. 9.— Once in a general sense of the Cretan
poet Epimenides, Tit.i. 12. The fem. προφῆτις, Luke ii. 36; Rev. 11, 20.

Προφητεύω, to be a prophet, 1.6. specially to hold the office of a prophet, to proclaim
God's will, Eur. Ion. 413, τίς προφητεύει Oeod. Hence, generally=to appear as a
prophet, to prophesy, to announce something hidden on the strength of a divine revelation,
Matt. xxvi. 68; Mark xiv. 65; Luke xxii. 64.— John xi. 51; LXX. xa) Niphal and
Hithpael As to its meaning, see above. Used of the O. T. prophets, Matt. xi. 13,
xv. 7, Mark vii. 6, 1 Pet. i 10, Jude 14, cf. Luke i. 67, John xi. 51; of N. Τὶ
prophesying, Matt. vii. 22; Acts ii. 17, 18, xix. 6, xxi. 9; 1 Cor. xi. 4, δ, xiii. 9, xiv.
1, 3, 4, 5, 24, 31, 39; Rev. x. 11, xi 3.—The augment follows the preposition,
προεφήτευσα. Lachm, and Tisch., however, write ἐπροφήτευσα, except in Jude 14,
where Lachm. reads προεφ.

Προφητεία, ἡ, (1.) the prophetic rank or work, the office or gift of a prophet,
40

Προφητεία 570 Ἐλασφημέω

Lucian, Alex. 40. 60. So Rom. xii. 6 with διακονία, διδασκαλία as a charisma. See also
1 Cor. xii. 10, xiii, 2; 1 Thess. v. 20; 1 Tim. iv. 14; Rev. xix. 10, τὸ πνεῦμα τῆς προ-
φητείας; Rev. xi. 6, ai ἡμέραι τῆς προφητείας αὐτῶν. Elsewhere (II.) prophecy, that
which is prophesied, Matt. xiii. 14, ἡ προφητεία Ἡσαΐου, ἡ λέγουσα; 1 Cor. xiii. 8,
xiv. 6, 22; 1 Tim. 1. 18; 2 Pet. i. 20, 21; Rev. i. 3, xxii. 7, 10, 18, 19.

Βλάσφημος, ov, the derivation is uncertain; probably not from βλάπτειν, for it
would in this case be βλαψέφημος, like βλαψίφρων, insane, maddening, but from βλάξ,
sluggish, slow, stupid, corresponding with βραδύς ; one might be tempted to connect it
with βάλλειν, Eustath. ad Hom. Il. ii. p. 219, 6 ταῖς φήμαις βάλλων, λοίδορος. Like the
synonymous λοίδορος, διάβολος (Poll. ν. 118), it signifies abusive, reviling, destroying one’s
good name; Herod. vii. 8. 21, βλάσφημα πολλὰ εἰπὼν εἰς τὴν “Ῥώμην καὶ σύγκλητον.
Often in Plutarch; Acts vi. 11, ῥήματα βλάσφημα εἰς Μωῦσῆν καὶ τὸν θεόν. Already
in profane Greek it signifies in particular what is blasphemous; at least βλασφημεῖν,
βλασφημία are thus used, and by themselves, without expressly stating the reference to
God and divine things, e.g. Plat. Legg. vii. 800 Ο, εἴ τις ἰδίᾳ παραστὰς τοῖς βωμοῖς τε Kai
ἱεροῖς... βλασφημοῖ πᾶσαν βλασφημίαν, and often. So βλάσφημος, 2 Mace. ix. 28,
x. 4, 36, Wisd. i, 6, Ecclus. iii, 16, Isa. Ixvii 3 = PS 9220, cultwm exhibens vano
numint.

It is used in the N. T., except in Acts vi. 11, Rev. xiii. 5, as a substantive, and (L.)
in ἃ general sense, 2 Tim. iii. 2; 2 Pet. ii, 11.—(II.) Specially, in α religious sense, Acts
vii 11; 1 Tim i. 13 ;-Rev, xiii. 5.

Bracdnpuia, ἡ, calumniation, abuse, κατά τινος, Dem.; εἰς τινά, Herodian. It
seems to denote the very worst kind of slander, see Dem. pro cor. iv. 12. 3, eis τοῦτον
πολλάκις ἀπέσκωψε καὶ μέχρι αἰσχρᾶς βλασφημίας.----(1.) Matt. xv. 19 with Ψψευδο-
μαρτυρία; Mark vii. 22; Eph. iv. 31; Col. iii. 8; 1 Tim. vi. 4; Jude 9, οὐκ ἐτόλμησεν
κρίσιν ἐπενέγκειν βλασφημίας, cf. 2 Pet. ii. 11, κρίσις βχλάσφημος.---(11.) Specially, in a
religious sense, Plat. Legg. vii. 800 C, see βλάσφημος : Menand. fr. 169; 1 Mace. ii. 6;
ef. 2 Mace. viii. 4, Ezek. xxxv. 12 -- ΠΥ, So in the N. Τὶ BA. πρὸς τὸν θεόν, Rev.
xiii. 6; ἡ τοῦ wv, βλασφημία, Matt. xii. 31, cf. Heb. x. 29, τὸ πνεῦμα τῆς χάριτος
ἐνυβρίζειν, and βλασφημεῖν in contrast with ddfafew in 1 Pet. iv. 14; Matt, xii. 32, εὐπεῖν
κατὰ τοῦ mv. τοῦ dy. (The import of this speaking against the Holy Ghost corresponds
with the import of the word es oppositely used in the confession, see Rom. x. 9, 10; and
for the rest, comp. ἅγιος, p. 50.) By itself= blasphemy, attacking sacred things, see
Rev. xiii. 6. So also Matt. xii. 31, xxvi. 65; Mark ii. 7, iii, 28, xiv. 64; Luke v. 21;
John x. 33; Rev, ii. 9, xiii, 1, 5, xvii. 3.

Brachnpéa, to revile, to calumniate; εἰς τινά, περί, κατά τινος, also in later Greek
Bx. τινά. Herodian, ii. 6, 20 with κακῶς ἀγορεύειν. In a religious sense, εἰς θεούς,
Plat. Rep. ii. 381 E, and by itself, Legg. vii. 800 Ὁ, Ale. ii, 1490. LXX. 2 Kings

r
5
iJ

Βλασφημέω 571 Neodutos

xix. 6 =73, parallel with ὀνειδίζειν θεὸν ζῶντα, ver. 4, cf. ver. 22, τίνα ὠνείδισας καὶ τίνα
ἐβλασφήμησας ; Isa. 11]. 5 =/832.—In the N. Τὶ, (L) generally, as synonymous with
ὀνειδίζειν, λοιδορεῖν, Matt. xxvii. 39; Mark xv. 29; Luke xxii. 65, xxiii. 39; Rom. iii. 8,
xiv. 16; 1 Cor. iv. 13 (where some read δυσφημούμενοι) ; Tit. iii 2; 2 Pet. ii 10;
Jude 8.—(IL.) Specially, to revile God and divine things, Rev. xiii. 6, βλασφημῆσαι τὸ
ὄνομα τοῦ θεοῦ, καὶ τὴν σκηνὴν αὐτοῦ, καὶ τοὺς ἐν τῷ οὐρανῷ σκηνοῦντας ; that it means
“to condemn or deny that being and life, that essential nature which any person or
thing has in virtue of its relation to God” (Schott on 2 Pet. ii. 10), is an unproved and
untenable assertion. With the object against which the railing is directed, εἰς τὸ ἅγιον
πν., Luke xii. 10; Mark iii. 29. Elsewhere with the accusative, Acts xix. 37, τὴν θεάν ;
Rom. ii. 24, τὸ ὄνομα τοῦ θεοῦ; Rev. xiii. 6, xvi. 9.—1 Tim. vi. 1, ἡ διδασκαλία; Tit.
ii. 5, ὁ λόγος τοῦ θεοῦ ; Jas. ii. 7, τὸ καλὸν ὄνομα ; 2 Pet. ii. 2, ὁδὸς τῆς ἀληθείας ; Rev.
xvi. 11, 21, τὸν θεόν. Without object, Matt. ix. 3; Mark ii. 7, iii 28; John x. 36;
Acts xiii. 45, xviii, 6, xxvi. 11; 1 Tim. 1, 20; 1 Pet. iv. 4; 2 Pet. ii, 12; Jude 10.

dw, aorist passive ἐφύην, connected with the Latin fui; (1) intransitively, to be-
come, to increase; so in Attic Greek only the 2d aorist ἔφυν, perfect πέφυκα and passive
gvowat; the active very seldom (1]. vi. 149; Aristotle, Probl. v. 27). In biblical Greek,
Heb. xii. 15 from Deut. xxix. 18, μὴ τίς ἐστιν ἐν ὑμῖν ῥίζα ἄνω φύουσα ἐν χολῇ καὶ
πικρίᾳ; Ecclus. xiv. 18, ὡς φύλλον θάλλον ἐπὶ δένδρου δασέως τὰ μὲν καταβάλλει,
ἄλλα δὲ φύει.----(Τ1.) Transitively, to produce; passive, to become, to grow, Luke viii. 6, 8.

Σύμφυτος, ov, from συμφύειν, συμφύεσθαι, to grow at the same time, to grow
together, to grow over (Luke viii. 7, συμφυεῖσαι ai ἄκανθαι); (1.) grown at the same time,
implanted, ¢9. ἐπιθυμία, ἀρετή, etc.; κακοήθεια, 3 Mace. iii. 22—(II.) Grown together,
grown over, Rom. vi. 5, εἰ γὰρ σύμφυτοι γεγόναμεν τῷ ὁμοιώματι τοῦ θανάτου αὐτοῦ,
ἀλλὰ καὶ τῆς ἀναστάσεως ἐσόμεθα, to be explained in accordance with vv. 4, 5. It
signifies not merely homogeneousness, but a being combined and united one with another,
which is brought about by baptism, ver. 4; accordingly, ver. 6, ὁ παλαιὸς ἡμῶν ἄνθρωπος
cvvertavpoOn.—Plato, Phaedr. 246 A, ξυμφύτῳ δυνάμει ὑποπτέρου ζεύγους τε καὶ ἡνιόχου;
Lueian, de Mort. xvi. 4, ὥσπερ ἱπποκένταυρος τις ἦτε εἰς ὃν συμπεφυκότες ἄνθρωπος καὶ
θεύς.

Νεόφυτος, ov, newly grown up; only still in biblical and patristic Greek (according
to Pollux, used also by Aristophanes) = νεογενής, ἀρτυγενής, comp. ἀρτυγέννητα βρέφη,
1 Pet. ii. 2; 1 Tim. iii. 6, Se? οὖν τὸν ἐπίσκοπον... εἶναι... μὴ νεόφυτον, ἵνα μὴ τυφωθεὶς
els κρίμα ἐμπέσῃ τοῦ διαβόλου.---Τ Χ Δ, Job xiv. 9 (δένδρον γήρασκον), ποιήσει θερισμὸν
ὥσπερ νεόφυτον; Ps. exliv. 14, of υἱοὶ ὡς νεόφυτα ἱδρυμένα ἐν τῇ νεότητι αὐτῶν;
Isa. v. 7; Ps. exxviii. 3.

Χαίρω 572 Χάρις

Χ

Xaipo, future in the LXX. and N. T., χαρήσομαι, aor. ἐχάρην, answering to the
German “gern,” to desire; Old High German “ger,” eager = to rejoice, to be pleased with.
The infinitive is often used as a term of greeting. The participle with a finite verb=
willingly, gladly.

Χάρις, eros, ἡ, accusative usually χάριν, but also (and not in later Greek only)
χάριτα, as some read in Jude 4; Acts xxv. 9, xxiv. 27. The import of this word has
been in a peculiar manner determined and defined by the peculiar use of it in the
N. T., and especially in the Pauline Epistles. We cannot affirm that its scriptural use
seriously differs from or contradicts its meaning in the classics, for the elements of the
conception expressed by it are only emphasized in a distinctive manner in Holy
Scripture ; but by this very means it has become quite a different word in N. T. Greek,
so that we may say it depended upon Christianity to realize its full import, and to
elevate it to its rightful sphere. It signifies in the N. T. what we designate Gnade, grace,
a conception which was not expressed by χάρις in profane Greek, and which, indeed, the
classics do not contain. It may be affirmed that this conception, to express which the
Greek χάρις has been appropriated as a perfect synonym,—a conception in its distinctive
compass quite different from the negative to pardon, to remit,—first appeared with, and
was first introduced by, Christianity, vid. χαρίζεσθαι. We may, perhaps, add that no
language so fully and accurately presents a synonym for it as does the Old High
German “ gindda,” literally, “a coming near,’ or “an inclining towards” (cf. the Latin
propitius), eg. “diu sunne gét ze gnaden;” hence, inclination, eg. “gnade haben zuo”—
and then “a bowing in thanks,” thanks, eg. “ genade siner dienste, die er mir emboten
hat” (Nibel. 1383). The English word grace corresponds fully with the German @nade.

Now xépis—which is related to the root χαίρειν as πίστις is to melOew—signifies
a kind, affectionate, pleasing nature, and inclining disposition either in person or thing.
—(L.) Objectively, and for the most part physically, it denotes personal gracefulness, a
pleasing work, beauty of speech, etc., joined with κάλλος, κόσμος (see Ecclus. xl. 22), and
contrasted with σεμνότης, “dignity,” Plut. Mor. 67 E, παρθένων χάριτες, charms, Eur.
Tro. 1108; x. "Arrixh, Σωκρατική, Lucian, Zeuw. 2; Dio Chrys. 257, gracefulness,
agreeableness. Thus in the N. T. Luke iv. 22, λόγοι τῆς χάριτος ; Col. iv. 6, ὁ λόγος
ὑμῶν πάντοτε ἐν χάριτι, Gate ἠρτυμένος ; Eph. iv. 29, ἵνα δῷ χάριν τοῖς ἀκούουσιν, in
contrast with λόγος σαπρός, unless χάριν διδόναι be = to do a kindness or act of ἴουο, ἀνιᾷ be
taken in connection with the preceding ἀγαθὸς πρὸς οἰκοδομήν. But the reference here
is not so much to the deed of kindness as to the agreeableness of the Christian’s con-
versation, see Phil. iv. 6; and this is expressed in classical Greek by χάριν φέρειν τινί,
while χάριν διδόναι means to do a kindness, Cf. Prov. x. 33, χείλη ἀνδρῶν δικαίων

ἊΨ»

Χάρις 573 Xapis

ἀποστάζει yapitas.—Ool. iii. 16, ἐν τῇ χάριτι ἄδοντες... TS θεῷ, cannot be taken as an
example of this use of χάρις, because of the article, which must be regarded as genuine.
The word often occurs in this sense in the LXX. as=1N, Ps. xlv. 3, ἐξεχύθη χάρις ἐν
χείλεσίν cov; Prov. i. 9, στέφανος χαρίτων ; iii, 22, iv. 9, v. 19; nda, Esth. vi. 3, with
δόξα; ἥν, Prov. x. 33. Also in the Apocrypha, 2 Mace. xv. 13; Ecclus. xxiv. 16,
vii. 19, xxvi. 13, and often.—Cf. also the various readings in some Mss. of χάρις for
καύχημα, 1 Cor. ix. 16, also 1 Pet. ii. 19, 20, χάρις with κλέος.

Then (IL) subjectively it means an inclining towards (ef. the adverbial accusative
χάριν = on account of, literally, through inclination towards, Luke vii. 47; Eph. iii. 1, etc.);
courteous or gracious disposition, friendly willingness, both on the part of the giver and the
receiver; in the former case = kindness, favour; in the latter = thanks, respect, homage ;
(a.) favour, kindness, inclination towards; the disposition as generally cherished and
habitually manifested, and as shown in the bestowment of a favour or in a service of
love to any one. In this last reference we find it most frequently in the classics with
δῶρον, ete. (Xen., Plat., Plut.); χάριν λαμβάνειν, ἀπαιτεῖν, δοῦναι. Cf. ὀργῇ, γαστρὶ χάριν
δοῦναι = to yield to, to favour. So in the N. T. Acts xxv. 8, αἰτούμενοι χάριν; xxiv. 27,
xxv. 9, χάριν (χάριτας) καταθέσθαι τινί. In particular, of the freewill offerings of the
Corinthians, 1 Cor. xvi. 3; 2 Cor. viii. 4, τὴν χάριν καὶ τὴν κοινωνίαν τῆς διακονίας τῆς
εἰς τοὺς ἁγίους ; vv. 6, 7, 9, ix. 8. More frequently in the N. T. of the disposition =
kindly inclination, favour, grace. Thus in classical Greek with εὔνοια, Plat. Legg. xi.
931 A, Plut. Mor. 72 F; φιλία, Plat. Lye. 4; πραότης, Plut. Mor. 1108 B. As opposed
to ἐχθρά, ὀργή, μῖσος, Dem., Plut., and others. Thue. iii. 95, τῶν Μεσσηνίων χάριτι
πεισθείς, from kindness to the Messenians. So in the N. T. of divine and human favour in
general, Luke i. 30, ii. 40, 52; Acts ii. 47, iv. 33, vii. 46.

But the word especially denotes God’s grace and favour towards mankind or to any
individual, which, as a free act, excludes merit, and is not hindered by guilt, but forgives
sin; it thus stands out in contrast with ἔργα, νόμος, ἁμαρτία. It is called grace as
denoting the relation and conduct of God towards sinful man, ἡ χάρις τοῦ θεοῦ, Rom. v.
15; 1 Cor. xv. 10; 2 Cor. vi. 1, viii. 1; Gal. ii. 21; Eph. 11, 2; Col i. 6; 2 Thess,
i 12; Tit. ii 11, ἡ χάρις τοῦ θεοῦ ἡ σωτήριος; Heb. ii. 9, xii. 15; 1 Pet. iv. 10; Jude
4; 1 Pet. v. 10,6 θεὸς πάσης χάριτος ; joined with Christ, because manifested in and
through Him, 2 Tim. ii. 1, ἡ χάρις ἡ ἐν Χριστῷ; 1 Pet. i. 13, τελείως ἐλπίσατε ἐπὶ τὴν
φερομένην ὑμῖν χάριν ἐν ἀποκαλύψει ᾿Ιησοῦ Χριστοῦ, cf. i. 10, of περὶ τῆς εἰς ὑμᾶς
χάριτος προφητεύσαντες ; hence ἡ χάρις τοῦ κυρίου ἡμῶν, Χριστοῦ, Rom. xvi. 20, 24;
1 Cor. xvi. 23; 2 Cor. viii. 9, xiii, 13; Gal. i 6, vi. 18; Phil. iv. 23; 1 Thess. v. 28;
2 Thess. iii. 18; 1 Tim. i. 14; Philem. 25; 2 Pet. iii. 18, αὐξάνετε ἐν χάριτι καὶ γνώσει
τοῦ κυρίου ὑμῶν ᾿Ιησοῦ Χριστοῦ; Rev. xxii. 21. See the phrase used in the beginning
of the Epistles, χάρις ὑμῖν καὶ εἰρήνη ἀπὸ θεοῦ πατρὸς ἡμῶν καὶ κυρίου ᾿Ιησοῦ Χριστοῦ,
1 Cor. i. 3; Rom. i. 7, etc.; χάρις, ἔλεος, εἰρήνη κιτιλ., 1 Tim. 1, 2; 2 Tim. 1. 2 (Tit.i 4);
2 John 3. Then for the most part used alone, ἡ χάρις, as in Rom. v. 17, of τὴν περισ-

Χάρις 574 Χάρις
σείαν τῆς χάριτος καὶ τῆς δωρεᾶς τῆς δικαιοσύνης λαμβάνοντες ; ver. 20, οὗ δὲ ἐπλεόνασεν
ἡ ἁμαρτία, ὑπερεπερίσσευσεν ἡ χάρις.

Χάρις has been distinctively appropriated in the N. T. to designate the relation and
conduct of God towards sinful man as revealed in and through Christ, especially as an act
of spontaneous favour, of favour wherein no mention can be made of obligation. See Eph.
ii. 7, where χάρις is mentioned as a special form of χρηστότης, ἵνα ἐνδείξηται ἐν τοῖς
αἰῶσιν τοῖς ἐπερχομένοις τὸ ὑπερβάλλον πλοῦτος τῆς χάριτος αὑτοῦ ἐν χρηστότητι ἐφ᾽
ἡμᾶς ἐν Χριστῷ ᾿Ιησοῦ. This element οἵ spontaneousness is not prominent in the classical
use of the word, though it is traceable even here, eg. Thuc. as before, τῶν Μεσσηνίων
χάριτι πεισθείς ; and χάρις is used to express the willingness or consent of a wife. But
in the N. T. this element is specially emphasized, for κατὰ χάριν is contrasted with κατὰ
ὀφείλημα, Rom. iv. 4, ef. ver. 16, just as χάρισμα is set over against ὀψώνια, Rom. vi.
23, and the ἐκλογή are called ἐκλογὴ χάριτος, Rom. xi. 5, cf. ver. 6, ef δὲ χάριτι, οὐκέτι
ἐξ ἔργων, ἐπεὶ ἡ χάρις οὐκέτι γίνεται χάρις" εἰ δὲ ἐξ ἔργων, οὐκέτι ἔστιν χάρις, ἐπεὶ τὸ
ἔργον οὐκέτι ἔστιν ἔργον ; Eph, ii. 8; Rom. iii. 24, δικαιούμενοι δωρεὰν τῇ αὐτοῦ χάριτι.
Not only is χάρις contrasted with ὀφείλημα and ἔργα, but also with νόμος, Rom. iv. 16,
vi. 14, 15, Gal. v. 3, 4, John i 17, and this brings out to view the second element in
the conception, viz. the antithesis of sin; χάρις is no more hindered by sin than it
is conditioned by works. With the worthlessness of works in connection with grace
we thus have the non-imputation and forgiveness of sin, 1.6. ἀπολύτρωσις, and as the third
element, the positive gift of δικαίωσις, leading on to ζωή, cf. Rom. v. 20, 21, vi. 1; Eph.
i. 7, ἐν ᾧ ἔχομεν τὴν ἀπολύτρωσιν διὰ τοῦ αἵματος αὐτοῦ, τὴν ἄφεσιν τῶν παραπτωμάτων
κατὰ τὸ πλοῦτος τῆς χάριτος αὐτοῦ; Rom, iii, 24, ν. 1, δικαιωθέντες οὖν ἐκ πίστεως ;
ver. 2, δι’ οὗ καὶ τὴν προσαγωγὴν ἐσχήκαμεν εἰς τὴν χάριν ταύτην ἐν ἣ ἑστήκαμεν;
Tit. iii, 7, δικαιωθέντες τῇ ἐκείνου χάριτι. Thus it must be recognised that the Greek
word in this application attains for the first time an application and sphere of use ade-
quate to its real meaning; previously it was like a worn-out coin.

We find ἡ χάρις, grace, as thus contrasted with ὀφείλημα, ἔργα, νόμος, ἁμαρτία, and
as the N. T. principle upon which salvation rests, in the following passages (besides the
texts already cited), Acts xiii. 43, xiv. 3, 26, xv. 40, xviii. 27, xv. 11, διὰ τῆς χάριτος
τοῦ κυρίου “I7,c00 πιστεύομεν σωθῆναι, cf. ver. 10; 2 Cor. iv. 15, xii. 9; Gal. v. 4, κατηρ-
γήθητε ἀπὸ τοῦ Χριστοῦ... τῆς χάριτος ἐξεπέσατε; Eph. ii. 8, τῇ yap χάριτί ἐστε ce-
σωσμένοι διὰ τῆς πίστεως; ἵν. 7; Phil. i. 7, συγκοίνωνούς μου τῆς χάριτος πάντας ὑμᾶς
ὄντας ; Heb. iv. 16, ὁ θρόνος τῆς χάριτος ; x. 29, τὸ πνεῦμα τῆς χ.; xii. 15, ὑστερεῖν ἀπὸ
τῆς χάριτος θεοῦ; 1 Pet. v. 12, ταύτην εἶναι ἀληθῆ χάριν τοῦ θεοῦ εἰς ἣν ἑστήκατε; Jude
4, τὴν τοῦ θεοῦ ἡμῶν χάριτα μετατιθέντες εἰς ἀσέλγειαν κιτὰλ. Without the article, and
with reference to the conception itself, or special representations of it, grace, as expe-
rienced by the individual, or in a particular case, Rom. i. 5, δύ οὗ ἐλάβομεν χάριν καὶ
ἀποστολήν; v. 15; 1 Cor. xv. 10, χάριτι δὲ θεοῦ εἰμὶ 6 εἰμι, καὶ ἡ χάρις αὐτοῦ ἡ εἰς ἐμὲ οὐ
κενὴ ἐγενήθη"-- οὐκ ἐγὼ ἀλλὰ ἡ χάρις τοῦ θεοῦ ἡ σὺν ἐμοί; 2 Cor. i. 12; Eph. ii 5;

Χάρις 575 Χάρις

2 Thess. ii. 16; Heb. ii. 9, iv. 16, xiii. 9; Jas. iv. 6; 1 Pet. ii, 19,20 (2), iii. 7, συγκλη-
ρονόμοι χάριτος ζωῆς ; iv. 10, οἰκονόμοι ποικίλης χάριτος θεοῦ; v. 5; 2 Pet. iii. 18.

It cannot be said, however, that the N. T. χάρις denotes “a manifestation of grace ”
corresponding with the classical signification, an act of kindness or of favour. The dis-
tinction made between χάρις and δῶρον shows this, cf. Rom. v. 15, ἡ χάρις τοῦ θεοῦ καὶ
ἡ δωρεὰ ἐν χάριτι; ver. 17, of τὴν περισσείαν τῆς χάριτος Kal τῆς δωρεᾶς τῆς δικαιοσύνης
λαμβάνοντες ; Eph. ii. 8, where θεοῦ τὸ δῶρον is not = χάρις, but = τῇ χάριτέ ἐστε σεσωσ-
μένοι; iv. 7, ἑνὶ ἑκάστῳ ἡμῶν ἐδόθη ἡ χάρις κατὰ τὸ μέτρον τῆς δωρεᾶς τοῦ Χριστοῦ.
So also διδόναι χάριν, in Scripture, must not be confounded with the same expression in
profane Greek, where it means, to perform an act of kindness; in Scripture it signifies, to
give grace, to cause grace to be experienced; see Eph. iv.7; 1 Pet. v.5; Jas. iv.6; Rom.
xii. 6, ἔχοντες χαρίσματα κατὰ τὴν χάριν τὴν δοθεῖσαν ἡμῖν; 1 Cor. 1. 4, ἐπὶ τῇ χάριτι
τοῦ θεοῦ τῇ δοθείσῃ ὑμῖν ἐν Χριστῷ ᾿Ιησοῦ; 2 Cor. vi. 1, viii. 1. (Cf Acts xi 21.) We
must also keep in mind the newly formed term χάρισμα = gift of grace, as used by St.
Paul, and as it appears in Christian phraseology. Thus, too, we are to understand the
texts in which St. Paul speaks of the grace given to him with reference to his office, as is
clear from Eph. iii. 7, οὗ ἐγενόμην διάκονος κατὰ τὴν δωρεὰν τῆς χάριτος τοῦ θεοῦ τὴν
δοθεῖσάν μοι; iii. 2, ἠκούσατε οἰκονομίαν τῆς χάριτος τοῦ θεοῦ τῆς δοθείσης μοι εἰς ὑμᾶς;
ver. 8; Rom. xii. 8, xv. 15,1. δ; 1-Cor. iii. 10; Gal. 11. 9. --- There is no warrant for
the distinction made between χάρις, as literally favor Dei immanens, and χάρις, per meto-
nymiam, as the outcome of this feeling; χάρις is simply the feeling manifesting ttsel/,
grace as it appears in the relation and conduct of God towards sinners,

As to the O. T. use of the word, in anticipation of its N. T. meaning, we remark that
the N. T. χάρις is not identical with the χάρις of the LXX. In the LXX. χάρις is
usually the rendering adopted for the Hebrew {Π, which has almost the same comprehen-
sion and range as the Greek word. Τὺ signifies gracefulness, agreeableness, Ps, xlv. 3;
Prov. i. 9, v. 19, ete. ; also, kindness of disposition towards, grace. It is rendered by ἔλεος,
Gen. xix. 19, Num. xi. 15; by ἀρέσκεια, Prov. xxxi. 30; by ἐπέχαρις, Nah. iii. 4; and
in other passages, with few exceptions, by χάρις in both its senses. In the sense kind-
ness, favour, grace, it is used only in the two connections, [Π 832 and 1M 03, of divine and
human kindness; Gen. vi. 8, xviii. 3, xxx. 27; Ex. xxxiii. 16; Num. xi. 11; Ex. iii. 21,
xi. 3, xii. 36, and often. See also Luke i. 30; Heb. iv. 16; Acts vii. 46. But iN does
not, like the N. T. χάρις, signify what distinctively belongs to God’s economy of redemp-
tion; it is not, like χάρις, a specifically scriptural conception. The N. T. χάρις rather
corresponds with the O. T. 104, which the LXX. usually translate ἔλεος (which see). But
ἔλεος, though adopted into the N. T. treasury, leaves untouched an essential aspect of the
scriptural or N. T. conception of grace, inasmuch as it is used to express the divine
behaviour towards wretchedness and misery, not towards sin. It is just this aspect—the
relation of grace to sin—which must not be overlooked; in this the freeness of grace—
the spontancous inclination which does not lie in \cos—is for the first time fully realized.

Χάρις 576 Χαρίξομαι

Still the LXX. would more naturally choose ἔλεος as a rendering of 309, because it was
used religiously in classical Greek, which χάρις was not, except, indeed, with reference
to the Graces, :

It remains for us only to mention (}.) χάρις as = thanks, in which sense it very often
occurs in profane Greek; in the N. T. Rom. vi. 17, vii. 25; 1 Cor, x. 30, xv. 57;
2 Cor. ii. 14, ix. 15; 1 Tim. 1. 12; 2 Tim. i. 3; Philem. 7; Heb. xii. 28. The con-
nection of this meaning with the elementary signification inclination towards, is manifest
from such expressions as πέμπειν χάριν, to pay homage, or offer thanks to. See Lexicons.

Χαριετόω, only in Scripture and in later (post-Christian) Greek. Not in the LXX.
Once Symmachus, Ps. xviii. 26, μετὰ τοῦ κεχαριτωμένου χαριτωθήσῃ (= TOONA WoN-Dy ;
but not, as Schleusner assumes, answering to the second part of the verse 0A). Twice
in Ecclus. ix. 8, ἀπόστρεψον ὀφθαλμὸν ἀπὸ γυναικὸς κεχαριτωμένης, where some read
εὐμόρφου ; xviii. 17, οὐκ ἰδοὺ λόγος ὑπὲρ δόμα ἀγαθόν; καὶ ἀμφότερα παρὰ ἀνδρὶ κεχαρι-
τωμένῳ. Elsewhere in the N. T., Eph. i. 6, εἰς ἔπαινον δόξης τῆς χάριτος αὐτοῦ, ἐν ἣ
ἐχαρίτωσεν ἡμᾶς ἐν τῷ ἠγαπημένῳ, where Theodoret, Theophyl., Oecum. explain it,
ods ἐπεράστους, ἀξιεράστους, χαριέντας ἐποίησεν; Chrysostom, οὐ μόνον ἁμαρτημάτων
ἀπήλλαξεν, ἀλλὰ καὶ ἐπεράστους ἐποίησεν. The other passage is Luke i. 28, χαῖρε
κεχαριτωμένη, ὁ κύριος μετὰ σοῦ, cf. ver. 80, εὗρες γὰρ χάριν παρὰ τῷ θεῷ (cf. Plut.
Mor. 778 C, χαρᾶς γὰρ οὐδὲν οὕτως γόνιμόν ἐστιν ὡς χάρις). So also Theophyl. in loe.,
τοῦτο γάρ ἐστι τὸ κεχαριτῶσθαι, τὸ εὑρεῖν χάριν παρὰ τῷ θεῷ, τουτέστιν ἀρέσαι θεῷ;
therefore somewhat like what elsewhere would be expressed by Sextos. But this is
incorrect ; εὑρεῖν χάριν x.7.d. is the ground of the κεχαριτῶσθαι. Xapirody signifies, as
Hofmann on Eph. i. 6 best remarks, to make any one to have grace. In Ecclus. ix. 8, the
reference would be to χάρις in an objective sense, charm, xeyap. = charming, lovely. With
reference to χάρις in its subjective sense, favour, on the other hand, in Ecclus. xix. 17,
kexap. = gracious. Both meanings are in the rendering of Symmachus, Ps. xviii. If
there were no other choice, these two meanings only could find place in the N. T. passages,
with a certain inclination towards the conception embraced in Sexros,—a meaning which,
perhaps, in Eph. i. 6 may not appear inappropriate to the preceding thought concerning
adoption, but which is quite impossible in Luke i. 28. We must therefore, with Hofmann,
resort to the divine χάρις, and take yapvrody,=to bestow grace upon, as distinct from
χαρίζεσθαι, as begnaden, to confer grace, differs from begnadigen, to show favour to—a
meaning which in both places suits the context, and which Gregory Thaumaturg. has in
mind when he explains it as given because Mary was to bear in her womb Jesus Christ,
the whole treasure of God’s grace.

Xupilopat, χαρίσομαι (Att. χαριοῦμαι), κεχάρισμαι.----(1.) As a deponent, to do a
person a favour, to be kind to; Hesych., παρασχεῖν, λέγονται yap ai γυναῖκες χαρίζεσθαι,
ai πρὸς συνουσίαν ἑαυτὰς ἐκδιδοῦσαι. Also ὀργῇ, ταῖς ἐπιθυμίαις, ἡδοναῖς, et al. So—
with the dative, Gal. iii, 18, τῷ δὲ ᾿Α βραὰμ δι᾽ ἐπαγγελίας κεχάρισται ὁ Oeds—in the

Χαρίζομαι 577 Xdpiopa

N. T. sense of χάρις -εἴο be gracious to. Eph. iv. 32, Col. iii, 13, are not to be
reckoned here.—Then with the accusative of the thing, to give or bestow a thing willingly,
eg. δῶρα, δέησιν, et al., and with the dative of the person. Thus Luke vii. 21, τυφλοῖς
πολλοῖς ἐχαρίσατο βλέπειν ; Acts xxvii. 24, κεχάρισταί σοι ὁ θεὸς πάντας ; Rom. viii. 32,
τὰ πάντα ἡμῖν χαρίσεται ; Phil. ii. 9, ἐχαρίσατο αὐτῷ ὄνομα. Also for an end proposed
by the receiver, to yield to his will, eg. Plut. C. Gracch. iv., φήσας τῇ μητρὶ δεηθείσῃ
χαρίζεσθαι τὸν ᾿Οκταούϊον, to sacrifice him to her will. So Acts xxv. 11, οὐδεὶς pe
δύναται αὐτοῖς χαρίσασθαι; xxv.16. The end in view must be inferred from the context,
ef. Acts iii. 14, ἡὑτήσασθε ἄνδρα φονέα χαρισθῆναι ὑμῖν. With this most closely perhaps
is connected the meaning of the word peculiar to the N. T., viz. to pardon, graciously to
remit a person’s sin; Col. ii. 13, χαρισάμενος ἡμῖν πάντα τὰ παραπτώματα (answering
to the antithesis between χάρις and ἁμαρτία); 2 Cor. ii. 10, ᾧ δέ te xaplterde ;
xii. 13, χαρίσασθέ μοι τὴν ἀδικίαν. With the accusative merely, to forgive something,
2 Cor. ii. 10; with the dative only, to forgive any one, to be gracious to, Eph. iv. 32;
Col. iii, 13, χαριζόμενοι ἑαυτοῖς ἐάν τις πρός twa ἔχῃ μομφήν, καθὼς καὶ ὁ Χριστὸς
ἐχαρίσατο ὑμῖν. Without any object, 2 Cor. ii. 7. This meaning is not found in profane
Greek ; the passage sometimes cited from Dion. Hal. Ant. v. 280, φρονίμων μὲν ἀνθρώπων
ἔργον ἐστὶ ταῖς φιλίαις χαρίζεσθαι τὰς ἔχθρας, cannot be taken as an instance, for yap.
here signifies what we would express by the verb ἐο offer. The word is not used in this
sense even in the O. T. Apocrypha. A resemblance occurs first in Joseph. Antz. ii. 6. 8,
τῷ σῷ χαριζόμενος ἤθει, giving way to, but even this is not quite the same. In Luke
vii. 42, 43, it means simply to give. The word has received a higher and fuller meaning
by its adoption into the sphere of N. T. ideas, clearly illustrating the influence of
Christianity upon the use of χάρις. ---- (II.) Passive, especially in the aor. ἐχαρίσθην, and
fut. χαρισθήσομαι, to be kindly treated, to be pleasingly dealt with; Herod. viii. 5,
τοῖσι Ἐὐβόεσσι ἐχάριστο, it was done to please the Hubocans ; Plat. Phaedr. 250 ©,
ταῦτα μνήμῃ κεχαρίσθω, dear to memory.—So Acts iii. 14; 1 Cor. ii, 12, τὰ ὑπὸ τοῦ
θεοῦ χαρισθέντα ἡμῖν ; Phil. i. 29; Philem. 22.—Not in the LXX. Often in the
Apocrypha, Ecclus, xii. 3; 2 Mace. iii. 31, vii. 22, iv. 32.

Χάρισμα, τό, used by St. Paul only (except in 1 Pet. iv. 10); not in profane
Greek. Philo, de Alley. ii. 75 B. = what is presented, what is freely given, a gift of grace;
(1) generally, the effect of God’s gracious dealing, the positive blessing bestowed upon
sinners through grace, Rom. v. 15, 16, τὸ δὲ χάρισμα ἐκ πολλῶν παραπτωμάτων εἰς
δικαίωμα. Cf. ver. 15, where τὸ χαρίσμα is more fully described as ἡ χάρις τοῦ θεοῦ
καὶ ἡ δωρεὰ ἐν χάριτι; vi. 23, τὰ γὰρ ὀψώνια τῆς ἁμαρτίας θάνατος" τὸ δὲ χάρισμα τοῦ
θεοῦ ζωὴ αἰώνιος ἐν Χριστῷ ᾿Ιησοῦ. See xi. 29, where τὰ χαρίσματα refer to the
saving operations of divine grace generally.—(II.) In a special sense, a particular gift of
grace imparted to an individual, as in 2 Cor. i. 11, τὸ εἰς ἡμᾶς χάρισμα, the grace
bestowed on the apostle, and so clearly manifest in the help given to him, In other

4D

Χάρισμα 578 Xapaxtnp
passages it denotes special gifts possessed by the Christian, τὸ ἐν σοὶ χάρισμα, 1 Tim.
iv. 14; 2 Tim. i. 6; extraordinary gifts of the Holy Ghost dwelling and working in a
special manner in individuals (see χάρισμα πνευματικόν, Rom. i. 11), and manifest in the
conduct and work of the individual in the church (compare the parallel διακονίαι, 1 Cor.
xii. 4, 5), and in his manner of life, 1 Cor. vii. 7. Thus 1 Cor. xii. 4, διαιρέσεις
χαρισμάτων εἰσίν, τὸ δὲ αὐτὸ πνεῦμα; xii. 9, 28, 30, 31; 1 Pet. iv. 10, ἕκαστος καθὼς
ἔλαβεν χάρισμα, εἰς ἑαυτοὺς αὐτὸ διακονοῦντες ὡς καλοὶ οἰκονόμοι ποικίλης χάριτος θεοῦ.
For the connection between these and the more general gifts of grace, see Rom. xii. 5, 6 ;
Hofmann on 1 Cor. xii. 4, “individual manifestations of the grace here treated of,
appropriate to the sanctified natural life of the individual (Rom. viii. 30), and peculiar to
Christianity.”

Χαρακτήρ, ὃ, from χαράσσω, to tear, to cleave, to cat in, to engrave, etc—(I.)
Actively, something engraved or impressed, and especially an instrument for this, eg.
stamp. Rarely used in this sense. Stob. Floril. ciii. 27, ὀνόματα ἔθηκε τοῖς πράγμασι,
χαρακτὴρ αὐτῶν γενόμενος. Likewise yapderns. Oftener (II.) in a passive sense, sign,
mark, token. Cf. Plut. Mor. 856 D, ἦν δὲ καὶ πλείονας καθαριθμεῖσθαι τῶν χαρακτήρων"
ἀρκοῦσι δὲ οὗτοι κατανόησιν τοῦ ἀνθρώπου Ths προαιρέσεως καὶ Tod τρόπου παρασχεῖν ;
de Placit. Phil. ν. 11, (πόθεν γίνονται τῶν γονέων ὁμοιώσεις καὶ τῶν προγόνων ;) Οἱ
Στωικοί, ἀπὸ τοῦ σώματος ὅλου καὶ τῆς ψυχῆς φέρεσθαι τὰ σπέρματα καὶ τὰς ὁμοιότη-
tas ἀναπλάττεσθαι ἐκ τῶν αὐτῶν γενῶν τοὺς τύπους καὶ τοὺς χαρακτῆρας, ὡσπερανεὶ
ζωγράφον ἀπὸ ὁμοίων χρωμάτων εἰκόνα τοῦ βλεπομένου. Thus it very often signifies dis-
tinctive sign, trait, idiosyncrasy, distinctive type or form, eg. τῆς γλώσσης, τῆς διαλέκτου
(Herod., Diod., Dion.), of a writer’s style or his peculiar mode of exposition, eg. φιλό-
coos, ἱστορικός ; of national peculiarities, eg. “EXAnvixds (Dion. Hal., 2 Mace. iv. 10) ;
cf. the work of Theophrastus, ἠθικοὶ χαρακτῆρες. One might be tempted to refer this
meaning to the lines of the seal, the impress or pattern which it bears, Of. Sext. Empir.
Log. i. 251, ai διὰ τῶν δακτύλων σφραγίδες ἀεὶ πάντας ἐπ᾽ ἀκριβὲς τοὺς χαρακτῆρας éva-
πομάττονται τῷ κληρῷ. But there are other examples which clearly show that χαρακτήρ
—as an exception among the few nouns formed with -7p—must be taken passively as =
impress, imprint, stamp. So Aristot. Rep. i. 6, χαρακτῆρα ἐπιβάλλειν... .6 yap χαρακτὴρ
ἐτέθη τοῦ πόσου σημεῖον ; Id. Occon. ii. 20, χαρακτῆρα ἐπικόπτειν ; Lucian, Hermotim. 44,
τί δὲ εἰ μηδὲ γράμματα γράφοιμεν ἐπὶ τῶν κλήρων, ἀλλά τινα σημεῖα Kal χαρακτῆρας"
οἷα πολλὰ Αἰγυπτίοι γράφουσιν ἀντὶ τῶν γραμμάτων, κυνοκεφάλους Twas ὄντας Kal λεον-
τοκεφάλους ἀνθρώπους. Cf. Plut. Mor. 214 Ἐ, ἐτυπώθησαν οἱ τῶν γραμμάτων χαρακτῆρες.
See also, in particular, Plato, Phaedr. 263 B, οὐκοῦν τὸν μέλλοντα τέχνην ῥητορικὴν
μετιέναι πρῶτον μὲν δεῖ ταῦτα ὁδῷ διῃρεῖσθαι καὶ εἰληφέναι τινὰ χαρακτῆρα ἑκατέρου τοῦ
εἴδους; Vir. Civ, 289 Β, ἡ τοῦ νομίσματος ἰδέα καὶ σφραγίδων καὶ παντὸς χαρακτῆρος,
where it is obviously τα χάραγμα; Phil. de plant. Noae 332, εἶπεν αὐτὴν (se. τὴν ψυχὴν)
τοῦ θείου καὶ ἀοράτου εἰκόνα, δόκιμον εἶναι νομίσας οὐσιωθεῖσαν καὶ τυπωθεῖσαν σφραγίδε

-ἀἀππριριυ"

Χαρακτήρ 579 Χρῖσμα

θεοῦ, ἧς ὁ χαρακτήρ ἐστιν ἀΐδιος λόγος ; Clem. Rom. 1 Cor. 88, αὐτὸς ὁ δημιουργὸς καὶ
δεσπότης ἁπάντων... Tov... ἄνθρωπον ταῖς ἰδίαις αὐτοῦ καὶ ἀμώμοις χερσὶν ἔπλασεν,
τῆς ἑαυτοῦ εἰκόνος χαρακτῆρα. It is thus clear that χαρακτήρ signifies the image
impressed as corresponding with the original or pattern, and “on account of this idea of
close resemblance it has for its synonyms μέμημα, εἰκών, ἀπεικόνισμα" (Delitzsch on
Heb. i. 3). Cf. Lev. xiii. 28, of the mark produced by a brand, ὁ χαρακτὴρ τοῦ κατα-
καύματος. It occurs in the N. T. only in Heb. i. 3, ὃς ὧν ἀπαύγασμα τῆς δόξης καὶ
χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ, where the obvious endeavour to select a very expressive
and significant word, as well as the meaning of ἀπαύγασμα, = radiation, not merely reflec-
tion, obliges us to explain the term not as sign or outline, but as impress, imprint, pattern,
image. The passage in Clem. Rom. is decisive on this. Χαρακτήρ is chosen instead of
χάραγμα, because this latter word was used in a narrower sense, and rarely denoted the
peculiar characteristics of an individual or a people; indeed, it was inappropriate, because
it must always prominently suggest the passive bearing of the subject spoken of. Xdp-
aypa occurs in Acts xvii. 29 ; Rev. xiii. 16, 17, xiv. 9, 11, xv. 2, xvi. 2, xix. 20, xx. 4 =
impression, mark, symbol.

Xp‘, to rub over, to anoint; LXX. = nvn, which is used of the symbolical anoint-
ing with holy oil, whereby men ordained of God to special service in His economy of
grace, priests, prophets, and kings, were not only set apart and consecrated, but gifted
and endowed for that holy service which demanded powers above and beyond those
naturally belonging to man; ef. Ex. xxix. 7, x. 13.—1 Kings xix. 16 is the only place
where mention of it is made in connection with a prophet, and we may conclude that
this was only an anointing practised by the prophets in the transmission of the prophetic
call, because in the case of an immediate divine call, the very nature of the office required
the reality implied by the symbol, viz. a being gifted with the Spirit of God—1 Sam.
x. 1, xv. 1, e¢al.; Ps. lxxxix. 21.—Oil is regarded as the emblem of salvation (Isa. 1xi. 3 ;
Ps. xlv. 8), of saving power, of the Spirit of God, see 1 Sam. xvi. 13, x. 1, 9, 10; Isa,
xi. 1; see Acts x. 38, ἔχρισεν αὐτὸν ὁ θεὸς πνεύματι ἁγίῳ καὶ δυνάμει. The Hebrew
ps’ is used especially of the anointing of the high priest (which corresponds with the
expression, “ outpouring of the Holy Ghost”), but ΠΕ is used of the anointing of kings;
see Χριστός. In the N. T. χρίειν only occurs in a sense akin to the O, T. anointing, and
as denoting a consecration and endowment for sacred service, Acts x. 38; Luke iv. 18,
ἔχρισέ με εὐαγγελίσασθαι; Heb. 1. 9, ἔχρισέν ce... ὁ θεός cov ἔλαιαν ἀγαλλιάσεως
παρὰ τοὺς μετόχους σου (Ps. xlv. 8, cf. Isa. lxi. 3). Absolutely, Acts iv. 27, ἐπὶ τὸν
ἅγιον παῖδά cov ᾿Ιησοῦν, ὃν ἔχρισας. These passages concern the anointing of Jesus
to His calling and rank (the latter in Acts iv. 27, Heb. i. 9). Besides this reference to
Christ as the Anointed, it is used, 2 Cor. i. 21, of the call of the apostle and his com-
panions (ver. 19, comp. the absence of the σὺν ὑμῖν with χρίσας ἡμᾶς).

Xpiopa, τό, the anointing; LXX.= "nw, Ex. xxx. 25, xl. 9; Lev. xxi. 10; for

Χρῖσμα 580 Χριστός

they called the specially prepared anointing oil χρῖσμα ἅγιον (see ypiw). In 1 John ii.
20, 27 (where alone the word occurs in the N. T.), it signifies an anointing which had
been experienced, a communication and reception of the Spirit (comp. John xvi. 13 with
the connection in 1 John); and it is not merely a figurative name for the Spirit. This
is clear from the expression χρῖσμα ἔχετε, ἐλάβετε, and the word seems chosen in order to
give prominence on the one hand to what the readers had experienced, and on the other
by referring to Ὁ. T. practice, and especially to Christ, to remind them of their calling
and rank (see 1 Pet. ii, 5, 9). The LXX. use the word also with the signification
anointing in Ex. xxix. 7, λήψῃ τοῦ ἐλαίου τοῦ χρίφματος καὶ ἐπιχεεῖς αὐτό; comp. the
Hebrew nv pov,

Χριστός, ή, dv, anointed, eg. τὸ χριστόν, Lev. xxi. 10, the anointing. For the
most part ὁ Χριστός, the anointed, Heb. mvid, a term applied to every one anointed with
the holy oil, primarily to the high priest, Lev. iv. 3, 5,16, vi.15. LXX. iv. 8, ὁ ἀρχιερεὺς
ὁ κεχρισμένος ; iv. 5, ὁ ἱερεὺς ὁ χριατός ; in other places, to the king ; in the LXX. almost
always=6 χριστός, and generally nin! Mw, or with suffixes of God, except Dan. ix. 25;
2 Sam. i. 21. So 1 Sam. ii. 10, 35, xii. 3, 5, xvi. 6, xix. 22, xxiv. 6, 7, 11, xxvi. 9,
11, 16, 23; 2'Sam. i 14,16, xix. 22, xxii. 51, xxiii. 1; Ps. ii 2, xx. 7, xxviii 8,
xviii. 51, Ixxxix. 39, 52, exxxii. 10, 17; Lam. iv. 20; 2 Chron. vi. 42.—In Isa, xlv. 1
of Cyrus, because he was the instrument of redemption (Fiirst); the plwral occurs in Ps,
ev. 15; 1 Chron. xvi. 22; of Israel as a nation, or of Abraham, Isaac, and Jacob, Ps. ev.
8-12, ef. Ps. lxxxiv.10; Hab. iii. 13. On the ground of Dan. ix. 25, Ps, ii. 2, it is used
in the Targums to designate the eapected Saviour as the Anointed of God to be the King
and Redeemer of His people (see βασιλεύς, βασιλεία), cf. Luke xxiii. 2, λέγοντα ἑαυτὸν
Χριστὸν βασιλέα εἶναι, with ver. 37, εἰ σὺ εἶ ὁ βασιλεὺς τῶν ᾿Ιουδ,, σῶσον σεαυτόν ;
ver. 39, οὐχὶ σὺ εἶ ὁ Χριστός ; σῶσον σεαυτόν ; ii, 11, ἐτέχθη σωτὴρ ὅς ἐστιν Χριστὸς
κύριος κιτίλ., see κύριος, Acts ii, 36; Mark xv. 82, ὁ Χριστὸς ὁ βασιλεὺς τοῦ ᾿Ισραήλ ;
Acts iv. 26, 27. As we have already observed (under βασιλεύς, βασιλεία), the full
meaning of the term must be explained by its connection with that word, βασιλεύς
denoting the king’s relation to the people, and the sphere of his dominion, ὁ Χριστός,
carrying back this relationship to the divine ordainment and endowment, and including
a reference to the divine promise of such a deliverer, and to the βασιλεία τοῦ θεοῦ,
wherein God’s saving purposes are realized. In the mouth of Jesus as an appellative,
Mark xii. 35, xiii, 21; Matt. xxiv. 5 (without the article, Mark ix. 41); of Himself,
Matt. xxiii. 10, xxiv. 5.

As an appellative and with the article, ὁ Χριστός occurs chiefly in the Gospels; without
the article and as a proper noun, and standing alone, we find it in the Gospels only in Mark
ix. 41, ἐν ὀνόματι ὅτι Χριστοῦ ἐστέ, cf. Acts xxiv. 24; elsewhere only in the connection
᾿Ιησοῦς Χριστός, cf. Matt. i. 16, ᾿Ιησοῦς ὁ λεγόμενος Χριστός. In the Pauline Epistles, on
the contrary, and in the first Petrine Epistle, Χριστός is used as a proper name, Rom. v. 8,

> oreo

Χριστός 581 Αντίχριστος

vi. 4, 8, viii. 10, 34, ix. 1, and often; 1 Pet. i 11, 19, ii, 21, iii, 16, 18; next, this
with the article, Rom. vii. 4, viii. 11, cf. ver. 10, ix. 3, 5; without any fixed rule as to
its use, see 1 Cor. vi. 15, xi. 3, οὐ al. In these Epistles ὁ Χριστός is not used as an
appellative ; see 1 Pet.i. 11, τὰ εἰς Χριστὸν παθήματα ; iv. 13, τὰ τοῦ Χριστοῦ παθήματα,
as compared with Acts xvii. 3, ὅτε τὸν Χριστὸν ἔδει παθεῖν ; xxvi. 28, εἰ παθητὸς ὁ
Χριστός, where it is clearly an appellative. It is used as an appellative in 1 and 2 John
and in the Revelation, see 1 John ii. 22, v. 1,6; Rev. xi. 15, xii, 10, As a proper
name perhaps, on the contrary, in 2 John 9; Rev. xx. 4, 6. As an appellative always
when ᾿Ιησοῦς ὁ Χριστός or ὁ Χριστὸς ᾿Ιησοῦς occurs, as in Acts xvii. 3, xviii 5,28. No
significance can be attached to the change in the order of the words, as "Inoods Χριστός,
or Χριστὸς ᾿Ιησοῦς.

᾿Αντίχριστος, 6, opponent of Christ, according to 1 John ii. 22, ὁ ἀρνούμενος ὅτι
᾿Ιησοῦς οὐκ ἔστιν ὁ Χριστὸς. . . ὁ ἀρνούμενος τὸν πατέρα καὶ τὸν υἱόν. See iv. 3,
where τὸ τοῦ ἀντιχρίστου (cf. Matt. xxi. 21; 1 Cor. x. 24; 2 Pet, ii, 22; Jas. iv. 14) is
the antichristian nature which μὴ ὁμολογεῖ τὸν ᾿Ιησοῦν. It is not therefore like ἀντίθεος,
one who usurps the place of Christ, a false Christ. Still it must be borne in mind, as Huther
remarks, that “in nown-compounds formed with ἀντι in the way of contrast, the substantive
denotes a subject, whether person or thing, represented by the ἀντι as opposing a subject
of the same kind ;” thus dvtiiddcodgoes signifies a “ philosopher who opposes other philo-
sophers ;” ἀντίβιος, “ force arrayed against force,” and not merely what hinders or opposes
force. Thus it is especially wherever persons are named; and this meets the objection of
E. Haupt on 1 John 11, 22, who compares the adj. ἀντέθυρος, what is opposite the door, and
therefore would find in ἀντέχριστος only the element of hostility to Christ. Thus ἀντί-
χρίστος is that which sets itself in the place of Christ, which appears as Christ in opposi-
tion to Christ, as distinct from ψευδόχριστος, Matt. xxiv. 24, Mark xiii. 22, which means
rather a false hypocritical representation of Christ rather than an opponent of Him. ‘O
ἀντίχρ. in 1 John ii. 18 should certainly be taken as denoting a person, if the much dis-
puted article were genuine, but this is very doubtful, and Tisch. and Lachm. reject it;
and if a person, the explanatory reference of the words, ἠκούσατε ὅτε ἀντίχριστος ἔρχεται,
would not be 2 Thess. ii. 3 sqq. merely, but within the range of the Johannine writings,
John v. 43, ἐὰν ἄλλος ἔλθῃ ἐν τῷ ὀνόματι τῷ ἰδίῳ, ἐκεῖνον λήμψεσθε. Still in this case
the ὁ ἀντίχρ. of 1 John ii, 22 and 2 John 7 would be difficult of explanation, We must
not, however, conclude from this and from νῦν ἀντίχριστου πολλοὶ γεγόνασιν, ii. 18, that
John did not expect the appearance of a personal antichrist κατ. é&., for the neuter τὸ τοῦ
ἀντιχρίστου, ὃ ἀκηκόατε ὅτι ἔρχεται, καὶ νῦν ἐν τῷ κόσμῳ ἐστὶν ἤδη, certainly shows that he
did. Thearticle in ii. 22 is obviously analogous with the preceding ὁ ψεύστης in a general
sense ; but Huther’s explanation, that this means antichrist itself appearing in these persons,
is too far-fetched. The many antichrists, 1.0. all who appear as such in St. John’s sense,
must be regarded not only as πρόδρομοι of the actual antichrist, but as attempts to realize it.

Χριστιανός 582 Ψυχή

Χριστιανός, 6, a name given to the disciples (or followers, see μαθητής) of Jesus
Christ, and first adopted at Antioch. It does not occur in the N. T. as a name used by
Christians themselves, but only as a nickname or term of reproach, Acts xi. 26, xxvi.
28; 1 Pet. iv. 16. Not to be likened to 1 Cor. i 21; see ypiw. Comp. Weiss, Neutest,
Theol. p. 150.

z.

Ψυχή, ἡ, from ψύχω, to breathe (according to some, eg. Niigelshach, nachhom. Theol.
ii, 380, to be derived from Ψψύω, πτύω, like ὕψος, ὕπατος, and others; Curtius [as
before, pp. 257, 437, 632], on the contrary, derives the word from a Sanscrit root sphu,
to blow, and refers wrvw to another root);= breathing, breath of animal life. In uni-
versal usage, from Homer downwards, ψυχή signifies life in the distinctiveness of indi-
vidual existence, especially of man, and occasionally, but only ex analogia, of brutes, which
in Homer is taken as shut up in the body and as disappearing at death, but as continuing
in its distinctiveness in Hades, though with loss of personality and its capabilities, for
which the body seems to have been thought necessary. For examples, see Lexicons.
Hence ψυχή is generally = the life of the individual, cf. ψυχῆς ὄλεθρος, II. xxii. 325;
ψυχήν, ψυχάς τινων ἐξελέσθαι, ἀφελέσθαι, and others; Od. xxii. 444, 1]. xxii. 257, and
so even down to the latest Greek, ψυχὴν ἀφιέναι, Eur. Or. 1171; ψυχὴν διδόναι, ἀποδι-
Sévat, Herod. iii, 130. 2, arising from y. “Aids διδόναι, 7]. v. 654; ὁ περὶ τῆς ψυχῆς
πρὸς τοὺς πολεμίους ἀγών, Xen. Mem. iii. 12.1; τὴν αὐτοῦ ψυχὴν ἀρνύμενος, Luc. phi-
lopseud. 1; ἡ ἀρετὴ μᾶλλον ἢ ἡ φυγὴ cater τὰς ψυχάς, Xen. Cyr. iv. 1. 5—The anthro-
pological conception of ψυχή was developed in connection with eschatological views.
The popular view, which developed itself from Homer downwards, is given in Plato, Phaed.
70 A, τὰ περὶ τῆς ψυχῆς πολλὴν ἀπιστίαν παρέχει ἀνθρώποις, μή, ἐπειδὰν ἀπαλλαγῇ τοῦ
σώματος, οὐδαμοῦ ἔτι ἢ, ἀλλ᾽ ἐκείνῃ τῇ ἡμέρᾳ διαφθείρηταί τε καὶ ἀπολλύηται, ἣ ἂν 6
ἄνθρωπος ἀποθάνῃ, εὐθὺς ἀπαλλαττομένη τοῦ σώματος καὶ ἐκβαίνουσα, ὥσπερ πνεῦμα ἢ
καπνὸς διασκεδασθεῖσα, οἴχηται διαπτομένη καὶ οὐδὲν ἔτι οὐδαμοῦ ἧ. Cf. Xen. Cyrop. \xxxvii.
8, ὡς ἡ ψυχή, ἕως μὲν ἂν ἐν θνητῷ σώματι ἢ, ζῇ" ὅταν δὲ τούτου ἀπαλλαγῇ, τέθνηκεν. The
results of philosophic inquiry, on the other hand, appear in Plat. Phaedr. 245 E, 246 A,
πᾶν yap σῶμα, ᾧ μὲν ἔξωθεν τὸ κινεῖσθαι, ἄψυχον, ᾧ δὲ ἔνδοθεν αὐτῷ ἐξ αὐτοῦ, ἔμψυχον,
ὡς ταύτης οὔσης φύσεως ψυχῆς" εἰδ᾽ ἔστι τοῦτο οὕτως ἔχον, μὴ ἄλλο τι εἶναι τὸ αὐτὸ αὑτὸ
κινοῦν ἢ ψυχήν, ἐξ ἀνάγκης ἀγένητόν τε καὶ ἀθάνατον ψυχὴ ἂν εἴη, and in Xen. Mem.
ἦν. 3.14, ἀνθρώπου ψυχή, εἴ περ τι καὶ ἄλλο τῶν ἀνθρωπίνων, τοῦ θείου μετέχει, cf. i. 4.
18, οὐ τοίνυν μόνον ἤρκεσε τῷ θεῷ τοῦ σώματος ἐπιμεληθῆναι ἀλλ᾽, ὅπερ μέγιστόν ἐστε, καὶ
τὴν ψυχὴν κρατίστην τῷ ἀνθρώπῳ ἐνέφυσε. Τῦ ἰδ now the soul (no longer, as in Homer, the
organs of the body) which is the seat of will, disposition, desires, passions (see καρδία),
and ψυχή combined with σῶμα serves to denote the constituent parts of humanity; cf.
Xen. Anab, iii. 2. 20, wept τὰς ἑαυτῶν ψυχὰς καὶ τὰ σώματα ἁμαρτάνουσι. Hence the
expression, ὅλῃ τῇ ψυχῇ φροντίζειν τινός, with all one’s heart to care for any one, Xen.

Ψυχή 583 Ψυχή

Mem. iii. 11. 10, ἐκ τῆς ψυχῆς, from the heart, willingly, and others, see Lexicons. Men-
tion is made of two souls, the one ὠγαθή, βελτίων, κρατίστη, and the other κακή, πονηρά,
ete. ; vid. Passow, sv. Thus Ψυχή came to denote the morally endowed individuality of
man which continues after death,—which corresponds with the pantheistic theory that the
soul (Aristotle, de anima, i. 5) is part of the ὅλον, which, borne upon the winds, enters
the breathing man, and that the body is a prison-house wherein the soul is incarcerated
on account of its former sins, ete. (See Nagelsbach, nachhomer. Theol. 403 ; and generally,
compare Nagelsbach, Homer. Theol. ii. 380 sqq.; Grotemeyer, Homers Grundansicht von
der Seele, etc., Warendorf 1853, 4; Passow, Lez. sr.

As to the use of the word in Scripture, first in the O. T. it corresponds with v=,
primarily likewise =life, breath, the life which exists in every living thing, therefore life
in distinet individuality, Gen. xxxv. 18, 775 Ξ AEH? ΓΞ; Ley. xxiv. 18, MoNE-v=D ΠΞῸ
ΕἶΞΩ now we: mode; and even without the genitive of the subject it denotes the living
individual as such, a distinctiveness of life, an individual life, an individual, cf. Lev.
xxiv. 18; Num. xxxv. 11, 72373 ΘΈΣΤΞΌ ; Lev. iv. 2, v. 1, εἰ al, both of men and of
beasts ; in full, 7 02, Gen. 1. 20, 21, 24, 80, 11. 7. Cf especially ii 7, 70 vim oe 4,
with ver. 19, ioe san ren was omen ian ἼΣΙ 551 Accordingly, mention can be made of
God’s 23, Jer. li. 14, iv23 nixoy Aim yae2; Amos vi. 8 (ef. Judg. x. 16 ; Ezek. xxiii. 18;
Jer. xv. 1; Lev. xxvi 11, 15, 30, 43; 1 Sam ii. 35; Isa 1 14; Prov. vi 16; Jer.
v. 9, 29, ix. 9). The 3, according to what has been above said, is the proper subject
of the life in the individual, but it is not the principle of life itself, it is the subject of
life which bears in it the life-principle, ἐδ. the ™, πνεῦμα, and as such it is the outward
manifestation of the life-principle, so that ™ and ΕΞ) might be used together as of
_kindred signification, Ps. xxxi.6; comp. xvi 10; 2 Sam. iv. 9, εἰ al., cf. Gen. i 30,
fen ves ismex, with vi. 10, 0% Mm is ΣΙ Wbs53, where, indeed, as in Job xii. 10,
treme te om rds ep: ΤῊΞ 7x, the words m and w= correspond to the designations "#3
and πὶ (in Gen. i 30, ef. 787 MN); still cf. Lev. xvii. 11, 737 ED; ver. 14, ἼΞ 59 UD

and Num. xvi. 22, xxvii. 16, ἼΞ 53 nino τος, There is, however, this distinction
between them: 2 of itself serves to denote the individual, but mm does not, because
even when individualized it signifies only the principle, not the form, of life, cf Ezek.
ii 2, iii 24, xxxvii. 5, 8, by means of which ΘῈΣ becomes this; and the distinction is
expressed in stricter language, ψυχὴ ζῶσα, πνεῦμα ζωοσποιοῦν, 1 Cor. xv.45. W252 represents
the individual life; hence it is used in Gen. xvi 45, Ex. i. 5, when the numbers of
petsons are given; and of the deceased, in Rev. vi. 9, ψυχαὶ τῶν ἐσφαγμένων ; Rev. xx. 4,
τῶν πεπελεκισμένων ; cf. the interchangeable expressions in Deut. xxvii. 25, ὍΣ 03 52,
and Jer. ii. 34, D°p2 Nive: 03. In this sense we find that πνεῦμα also is used, Heb.
xii. 23, πνεύματα δικαίων τετελειωμένων, to denote the individual to whom the πνεῦμα
belongs, but not in the same manner as 53, because ἘΞ) exists only where there is an
individual life with a material organization ; and it is only with reference to this that ψυχή
is used even in Rev. vi 9, ci. ver. 10, τὸ αἷμα ὑμῶν ; Lev. xvii. 11, 8) O13 Weds 085,

Ψυχή 584 Ψυχή

Comp. ver. 10, DIT-NY PIN wD, see πνεῦμα. Cf. Roos, psychol. ser: “ «ον ubi animae
humanae, quatenus wei est, aliquid tribuitur, non potest tota vis sententiae initelligi, nist
animam corpore vestitam tibi repraesentes, sed quae de illa tanquam spiritu dicuntur plene
intelligi possunt nulla corporis habita ratione.” So also Oehler, sent. NV. T. de rebus Ὁ.
mort, fut. p. 18 sqq. 2 of itself does not constitute personality but only when it is
the ¥5) of a human being, cf. 1 Chron. v, 21 (the usage of the word seems thus to have
become by degrees more limited, cf. Gen. xvi. 45; Ex. i. 5). Applied to man as well as
brutes, that which distinguishes any one individual life from others must be formed or
moulded in it, and the human personality derived from the spirit (see πνεῦμα) must find
its expression in the WD) or ψυχή. Consequently the 22 or ψυχή of man is the sub-
ject of that personal life whose principle is ™ or πνεῦμα. When mention is made of
the distinctive individuality of the human soul, πνεῦμα as well as Ψυχή may be used
to denote the substratum of personal life, see πνεῦμα; and hence arises the frequent
similarity of the two words when the distinction between them does not appear.

In the N. T. ψυχή denotes life in the distinctness of individual existence, Rev. viii. 9,
τὰ ἔχοντα ψυχάς; xvi. 3, πᾶσα ψυχὴ ζωῆς ἀπέθανεν. It is elsewhere used of man
alone, and, indeed, primarily of the life belonging to the individual, Matt. ii. 20, ζητοῦντες
τὴν ψυχὴν τοῦ παιδίου ; Rom. xi. 3, ζητοῦσιν τὴν ψυχήν pov; Luke xii. 20, τὴν ψυχήν
σου ἀπαιτοῦσιν ; Acts xx. 10, ἡ ψυχὴ αὐτοῦ ἐν αὐτῷ ἐστίν ; Matt. xx. 28, δοῦναι τὴν
ψυχὴν αὐτοῦ λύτρον ἀντὶ πολλῶν, comp. Mark x. 45; John x. 11, τὴν ψυχὴν τιθέναι
ὑπέρ τινος, to lay down or give up one's life for any one, cf. vv. 15, 17, xiii. 37, 38,
xv. 13; 1 John iii. 16; Acts xv. 26, σὺν ἀνθρώποις παραδεδώκοσιν τὰς ψυχὰς αὐτῶν
ὑπὲρ τοῦ ὀνόματος K.7.d.; Rev. xii. 11, οὐκ ἠγάπησαν τὴν ψυχὴν αὐτῶν ἄχρι θανάτου ;
1 Thess, ii. 8, μεταδοῦναι ὑμῖν... καὶ τὰς ἑαυτῶν ψυχάς ; Rom. xvi. 4, οἵτινες ὑπὲρ τῆς
Ψυχῆς μου τὸν ἑαυτῶν τράχηλον ὑπέθηκαν; Acts xx. 24, οὐδενὸς λόγου ποιοῦμαι τὴν
ψυχὴν τιμίαν ἐμαυτῷ; xxvii. 10, θεωρῶ ὅτε μετὰ πολλῆς ζημίας τῶν ψυχῶν ἡμῶν μέλλειν
ἔσεσθαι τὸν πλοῦν; ver. 22, ἀποβολὴ ψυχῆς οὐδεμία ἔσται ἐξ ὑμῶν. The expressions
παραδιδόναι τὸ πνεῦμα, John xix. 30, cf. Matt. xxvii. 50, Luke xxiii. 46, Acts vii. 59,
and τὴν ψυχήν, Acts xv. 26, cf. John x. 11, are not quite identical, for the latter
estimates the life as simply a single individual life, and we cannot say, eg., τὸ πνεῦμα
τιθέναι ὑπέρ τινος, John x. 11; τὸ πνεῦμα δοῦναι λύτρον ἀντὶ πολλῶν, Matt. xx. 28, ef.
2 Cor. xii. 15, ἐγὼ δὲ ἥδιστα δαπανήσω καὶ ἐκδαπανηθήσομαι ὑπὲρ τῶν ψυχῶν ὑμῶν.
Still πνεῦμα and ψυχή may be used synonymously in many cases, and especially when
the emotional life is referred to, cf. Matt. xi. 29, εὑρήσετε ἀνάπαυσιν ταῖς ψυχαῖς ὑμῶν
(cf. Jer. vi. 16, where LXX. vim -- ἁγνισμός), with 1 Cor. xvi. 18, ἀνέπαυσαν τὸ ἐμὸν
πνεῦμα καὶ τὸ ὑμῶν; Acts xiv. 22, ἐπιστηρίζοντες τὰς ψυχὰς τῶν μαθητῶν (see ornplfew
τὰς καρδίας, 1 Thess. iii. 13; Jas. v. 8), See the parallelism in Luke i, 47, μεγαλύνει
ἡ ψυχή μου τὸν κύριον, καὶ ἠγαλλίασεν τὸ πνεῦμά μου ἐπὶ x.7.d.; yet both expressions
are not identical, for in Matt. xxvi. 38, Mark xiv. 34, instead of περέλυπός ἐστιν ἡ ψυχή
μου ἕως θανάτου, it could hardly have been said τὸ πνεῦμά μου, while in John xii, 27,

EOE πππὰὩππνη-:--ςς-

Ψυχή δ8ὅ | Ψυχή

ἡ ψυχή pou τετάρακται, as compared with xiii. 21, ἐταράχθη τῷ πνεύματι. Cf. Acts
xv. 24, ἐτάραξαν ὑμᾶς λόγοις ἀνασκευάξοντες τὰς ψυχὰς ὑμῶν ; Isa. xix. 3, ταραχθήσεται
τὸ πνεῦμα τῶν Αἰγυπτίων ἐν αὐτοῖ. We find ψυχή and πνεῦμα side by side in
Heb. iv 12, ἄχρι μερισμοῦ ψυχῆς τε καὶ πνεύματος, because the actual abnormal
relation subsisting between the soul and its divine life-principle is here brought out to
view, but elsewhere the soul is simply regarded as the receptacle and bearer of the divine
life-principle, eg. 1 Pet. ii, 11, ἀπέχεσθε τῶν σαρκικῶν ἐπιθυμιῶν, αἵτινες στρατεύονται
κατὰ τῆς ψυχῆς, and comp. with this the contrast between σάρξ and πνεῦμα. From this
relationship between ψυχή and πνεῦμα, as opposed to the σάρξ, according to which, on the
one hand, the ψυχή contains the πνεῦμα, and brings it into outward manifestation (see Phil.
i. 27, στήκετε ἐν ἑνὶ πνεύματι, μιᾷ ψυχῇ συναθλοῦντες TH πίστει τοῦ εὐαγγ.), and on the
other there is also to some extent a contrast between πνεῦμα and ψυχή, no inconsiderable
part of the usage has arisen, and especially as it concerns the question whether there be
a twofold or a threefold nature; see ψυχεκός. Thus, on the one hand, in 1 Thess. v. 23,
ὁλόκληρον (unhurt, in all its parts) ὑμῶν τὸ πνεῦμα καὶ ἡ ψυχὴ Kal τὸ σῶμα... τηρη-
θείη; πνεῦμα is the divine life-principle (Rom. viii. 10); ἡ ψυχή, the individual life in
which the πνεῦμα is manifested; and σῶμα, the material organism vivified by the ψυχή.
In Matt. x. 28, on the other hand, σῶμα and ψυχή only are named side by side, but
never properly σῶμα and πνεῦμα, though σάρξ and πνεῦμα. Only in 1 Cor. v. 3, ἀπὼν τῷ
σώματι, παρὼν δὲ τῷ πνεύματι. The proper antithesis to πνεῦμα is σάρξ. So also ψυχή
denotes life in the body (σῶμα), Matt. vi. 25, μὴ μεριμνᾶτε τῇ ψυχῇ ὑμῶν τί φάγητε,
μηδὲ τῷ σώματε κιτιλ.; Luke xii, 22, 23, οἵ, xii, 19, ἐρῶ τῇ ψυχῇ μου" ψυχή,....
ἀναπαύου, φάγε, πίε, εὐφραίνου ; comp. ver. 20, τὴν ψυχήν σου ἀπαιτοῦσιν ἀπό σου.
Ψυχή seems to be used in a fuller and deeper sense as contrasted with σῶμα in Matt.
x. 28, μὴ φοβεῖσθε ἀπὸ τῶν ἀποκτεινόντων τὸ σῶμα, τὴν δὲ ψυχὴν μὴ δυναμένων ἀπο-
κτεῖναι, σῶμα being the material organism vivified by the ψυχή, and ψυχή being the
subject of life, the ego present in the σῶμα; cf. Matt. xvi. 25, ὃς ἐὰν θέλῃ τὴν ψυχὴν
αὐτοῦ σῶσαι, ἀπολέσει αὐτήν, etc., x. 39; Mark viii. 35; Luke ix. 24, xiv. 26, μισεῖν
τὴν ἑαυτοῦ ψυχήν, comp. Matt. xvi. 24, ἀπαρνησάσθω ἑαυτόν; John xii. 25. Cf. Matt.
xvi. 26, τέ ὠφεληθήσεται ἄνθρωπος, ἐὰν... τὴν ψυχὴν αὐτοῦ ξημιωθῇ ; Mark viii. 36
with Luke ix. 25, ἑαυτὸν ἀπολέσας ἢ ζημιωθείς. In this sense ψυχή becomes a more
emphatic designation of the man himself, of the subject or ego, see John x. 24, ἕως πότε
τὴν ψυχὴν ὑμῶν αἴρεις; Matt. xii. 18, εἰς dv εὐδόκησαν ἡ ψυχή μου; Heb. x. 38, οὐκ
εὐδοκεῖ ἡ ψυχή pov; 3 John 2, εὐοδοῦταί cov ἡ ψυχή; Luke xxi. 19, ἐν τῇ ὑπομονῇ
ὑμῶν κτήσασθε τὰς ψυχὰς by.; 1 Pet. i, 22, τὰς ψυχὰς ὑμῶν ἡγνικότες ἐν τῇ ὑπακοῇ τῆς
ἀληθείας εἰς κιτιλ.; iv. 19, παρατιθέσθωσαν τὰς ψυχὰς αὐτῶν ἐν ἀγαθοποιΐαις ; Rev.
xviii. 14, ἡ ὀπώρα σου τῆς ἐπιθυμίας τῆς ψυχῆς, just as it serves generally as a designa-
tion of the individual, see Acts ii. 41, 43, iii. 23, xxvii. 22, 37; Rom. xiii. 1; 1 Pet.
iii, 20; 2 Pet. ii. 8,14. In Eph. vi. 6, ποιοῦντες τὸ θέλημα τοῦ θεοῦ ἐκ ψυχῆς; Col.
ili. 23, ὃ ἐὰν ποιῆτε, ἐκ ψυχῆς ἐργάζεσθε, ἐκ ψυχῆς corresponds with the preceding ἐν
4E

Ψυχή 586 Ψυχικός

ἁπλότητι καρδίας, and requires that the entire subject, the whole man, should without
reserve exert himself. So also Matt. xxii. 37; Mark xii. 30, 33; Luke x. 27. Thus
ψυχή is the proper subject of life, whose salvation or preservation is the thing at stake in
the presence of death; and accordingly we read, Acts ii. 27, οὐκ ἐγκαταλείψεις τὴν
ψυχήν μου eis ἅδου; ver. 31; Rom. ii 9, θλίψις καὶ στενοχωρία, ἐπὶ πᾶσαν ψυχὴν
ἀνθρώπου τοῦ κατεργαζομένου τὸ κακόν ; 2 Cor. i. 28, μάρτυρα τὸν θεὸν ἐπικαλοῦμαι ἐπὶ
τὴν ἐμὴν ψυχήν; Heb. vi. 19, x. 39, xiii. 17; Jas. 1. 21, v. 20; 1 Pet. i. 9, ii, 25. —
The word also occurs in Mark iii. 4; Luke ii. 35, vi. 9, xvii. 33; Matt. xvi. 26; Mark
viii 37; Acts xiv. 2, iv. 32; Phil. 11, 30; Heb. xii. 3.

Ψυχικός, %, ὄν, occurs first in Aristotle, and signifies what pertains to the soul or
life, ze. living, eg. Plut. Mor. 1138 D, ψυχικὴ ἁρμόνια τεσσάρων στοιχείων. Then, in a
special sense, what pertains to the soul as the one constituent of human nature, what
springs from it, etc., eg. Plut. Mor. 1096 E, ἢ γὰρ ἁπλῶς ἀποκαλυψαμένους ἔδει σαρκο-
ποιεῖν Tov ἄνθρωπον ὅλον, ὥσπερ ἔνιοι ποιοῦσι, τὴν ψυχικὴν οὐσίαν ἀναιροῦντες ; De plac.
phil. i. 8, Θαλῆς, Πυθαγόρας, Πλάτων, οἱ Στωικοί, δαίμονας ὑπάρχειν οὐσίας ψυχικάς"
εἶναι δὲ καὶ ἥρωας τὰς κεχωρισμένας ψυχὰς τῶν σωμάτων. In this sense, as we have
here Ψυχικὴ οὐσία, we must understand the antithesis in Mor. 1084 E, τὸ πνεῦμα... ἐκ
φυτικοῦ ψυχικὸν γενόμενον (where others, but without warrant it would seem, read
φυσικοῦ instead of φυτικοῦ). Hence arises the commonest use of the word as the
antithesis of σωματικός (Aristotle, Plut., Polyb., and others), eg. ψυχικὴ Towa, σωματικὴ.
ῥώμη, Polyb. vi. 5. 7; ψυχικὰ πάθη, Galen.; wuysxal... σωματικαὶ ἡδοναί, Aristotle,
Eth, iii. 10. So 4 Mace, i. 32, τών δὲ ἐπιθυμιῶν ai μέν εἰσι ψυχικαί, ai δὲ σωματικαί"
καὶ τούτων ἀμφοτέρων ὁ λογισμὸς ἐπικρατεῖν φαίνετα. Here ψυχικῶς probably means
pertaining to the heart, 2 Mace. iv. 37, xiv. 24 (see καρδία). These are the only places
where the word occurs in O, T. Greek. The application and perhaps therefore the
meaning of the word in the N. Τὶ is somewhat different. Here it stands in contrast, not
with σῶμα, σωματικός, but only with πνεῦμα, πνευματικός ; and not with the πνεῦμα of
man in a general sense, but with the spirit as possessed by the renewed man. In
accordance with this it is that man as such is called ψυχὴ ζῶσα, 1 Cor. xv. 45, and what
belongs to him, ae. his body, is called a σῶμα ψυχικόν (ver. 44), a body belonging to the
soul, which is ἐκ γῆς xoixds. In contrast with this, Christ, the last Adam, is called
πνεῦμα ξωοποιοῦν, ἄνθρωπος ἐξ οὐρανοῦ, vv. 45,47; and the σῶμα is called πνευματικόν
in the case of those who belong to the same sphere of life with Him, οἱ ἐπουράνιοι,
ver. 48, who with Him are ὃν πνεῦμα, vi. 17; for “as we bear the image of the earthly, we
shall also bear the image of the heavenly,” ver. 49. The representation here given, and the
language used, must be explained by the recognised difference between the human πνεῦμα
in and for itself, and the renewing or renewed πνεῦμα ; see πνεῦμα, ψυχή. On account
of this difference, arising from sin and regeneration,—a difference which must be obvious to
the Christian view upon the recognition of regenerating grace,—man in and for himself, as

Ψυχικός 587 Ισοψυχος

Ψυχὴ ζῶσα, and therefore ψύχίκος, is different from man as πνευματικός, --- ἔροτη man as
ruled by the Spirit as the renewing and renewed life-principle ; and as ψυχικός, man is a
stranger to τὰ τοῦ πνεύματος τοῦ θεοῦ, so that the διδακτοὶ ἀνθρωπίνης σοφίας λόγοι are
eontrasted with the διδακτοὶ πνεύματος, 1 Cor. ii, 18, 14, ψυχικὸς ἄνθρωπος οὐ δύναται
γνῶναι κιτιλ. Τῷ is clear that ψυχικός does not designate the man simply as σαρκικός or
ἁμαρτωλός, nor can be interchanged with these, but signifies man as he is by nature;
and because man by nature is σαρκικός and ἁμαρτωλός, he is in his natural state a
stranger to what is τοῦ πν., and thus ψυχιεκός comes to denote man as he now %is,—man
as become sinful, estranging himself and estranged from the divine life-principle. It
cannot be more fitly rendered than as Luther rendered it, viz. the natural man. It is a
word which may be taken physiologically, but it has also an ethical import.

How fully in keeping this view was with Christian ideas, though foreign to those of
profane Greek, is evident from Jude 19, οὗτοί εἰσιν... ψυχικοί, πνεῦμα μὴ ἔχοντες, 1.6.
they are none other than what they are by nature ; itis not said that they have no πνεῦμα, so
far as πνεῦμα is a constituent part of human nature,—this would have been expressed by
μὴ πνεῦμα ἔχοντες ; but they are not in possession of the Spirit which they might have
possessed (against Beck, bibl. Psychol. p. 53). Πνεῦμα, in antithesis with ψυχικός,
signifies the Holy Spirit of redemption. It is distinct from the πνεῦμα so far as this
belongs to man by nature, and is necessary to his condition as ψυχὴ ζῶσα. ---- Again, in
Jas. iii, 15, the three predicates, ἐπέγειος, ψυχικός, δαιμονιώδης, applied to the wisdom
which cometh not from above, express a progressive enhancement resting upon an inner
sequence ; ἐπύγειος as the fit antithesis of dvwferv,—because ἐπύγειος therefore ψυχικός
(see 1 Cor. xv. 48), therefore also destitute of the Spirit ; and because thus destitute
of the Spirit, actually opposed to the Spirit of God, 7c. δαιμονιώδης.

Thus Christianity has enriched the meaning of this word, adding to its physiological
sense an ethical significance.

ἔἤλψυχος, ον, lifeless, often in Plato contrasted with ἔμψυχος ; and in Plut. Them.
xi., as contrasted with ζῶα ; Wisd. xiii. 18, xiv. 29, of idols. —1 Cor. xiv. 7, τὰ ἄψυχα
φωνὴν διδόντα ; ver. 9, οὕτως καὶ ὑμεῖς κιτλ. The opposite term, ἐμψ"., does not occur
in biblical Greek, Elsewhere in profane Greek it means without character, spiritless,
cowardly.

Σύμψυχος, ov; not in profane Greek except Anton. Polemon. ii. 54 (about A.D.
117); it occurs first in Phil. ii, 2, and afterwards in patristic Greek, as also συμψυχέω,
συμψυχία. In Phil. ii, 2, τὴν αὐτὴν ἀγάπην ἔχοντες, σύμψυχοι, τὸ ὃν φρονοῦντες, cf.
i. 27, μιᾷ ψυχῇ συναθλοῦντες ; Acts iv. 32; 1 Sam. xviii. 1, ἡ ψυχὴ ᾿Ιωναθὰν συνεδέθη
τῇ ψυχῇ Δαυίδ, καὶ ἠγάπησεν αὐτὸν ᾿Ιωναθὰν κατὰ τὴν ψυχὴν αὐτοῦ. It signifies
community of life in love.

Ἰσόψυχος, actuated by the same motives, of like character, like-minded; Aesch,

᾿ἸΙσόψυχος 588 ᾽Ωδίν

Ag. 1479; Eust. 831. 52, ἰσοψύχως ἐμάχοντο; Phil. ii, 20, οὐδένα γὰρ ἔχω ἰσόψυχον
ὅστις γνησίως τὰ περὶ ὑμῶν μεριμνήσει.

Δίψυχος, except in Jas. i. 8, iv. 8, occurs only in Philo and post-Christian Greek.
Cf. Eumath. xi. 437, περὶ τὴν παρθένον διψυχεῖ, ἀπιστεῖ τῇ σεμνότητι; Ignat. ad Her. 7,
μὴ γίνου δίψυχος ἐν προσευχῇ σου" μακάριος yap ὁ μὴ διστάσας. Πιστεύω yap «72. ;
Clem. Rom. 1, ad Cor. xi., οἱ δίψυχοι καὶ οἱ διστάξοντες περὶ τῆς τοῦ θεοῦ δυνάμεως ;
ὁ. xxiii, τὰς χάριτας αὐτοῦ ἀποδιδοῖ τοῖς προσερχομένοις αὐτῷ ἁπλῇ διανοίᾳ. Διὸ
μὴ διψυχῶμεν κιτιλ.... ταλαίπωροί εἰσιν οἱ δίψυχοι, οἱ διστάξοντες τὴν ψυχήν. There-
fore = doubting. So Clem. Alex. Strom. 1, διὰ τοὺς διψύχους, τοὺς διαλογιζομένους ἐν
ταῖς καρδίαις, εἰ ἄρα ἔστι ταῦτα ἢ οὐκ ἔστιν. In St. James, in a more general sense,
an unstable disposition ; and in i. 8, of the doubter or waverer (διακρινόμενος), ἀνὴρ δίψυχος,
ἀκατάστατος ἐν πάσαις ταῖς ὁδοῖς αὐτοῦ; iv. 8, of the hypocrite, καθαρίσατε χεῖρας
ἁμαρτωλοί, καὶ ἁγνίσατε καρδίας δίψυχοι. Cf. Matt. xxiv. 51, δεχοτομήσει αὐτὸν
καὶ τὸ μέρος αὐτοῦ μετὰ τῶν ὑποκριτῶν θήσει.

Ψύχω, perf. pass. ἔψυγμαι, aor. in Aristoph. ἐψύγην, and accordingly fut. ψυγήσομαε,
Matt. xxiv, 12, for which some ss, read ψυχήσομαι. ---- (I.) To breathe, to blow, to breathe
out, to let stream forth, Jer. ii. 6; 2 Kings xix. 24.—(II.) To cool, to make cool, in contrast
with θερμαίνειν ; oftener in Plato, Plut. Cf. ψυχρός, cold. Passive, to wax cold, to go
out or become extinct, Herod, Plato. So Matt. xxiv. 12, ψυγήσεται ἡ ἀγάπη, cf. Song
viii. 6, 7.

᾿Αναψύχω, to make cool, to refresh; eg. Xen. Hell, vii. 1. 19, ἀνεψύχθησαν οἱ
σύμμαχοι ; Hom. Jl. v. 795, ἕλκος, to cool and dress a wound ; Eur. Hell. 1100, πόνων
τινά, to provide refreshment for a person. So in 2 Tim. i. 16, In later Greek, intransi-
tively, to refresh oneself, to come to oneself. So LXX.=nn, Judg. xv. 19, ἐπέστρεψε
τὸ πνεῦμα αὐτοῦ καὶ ἀνέψυξε, YD). Niphal, 2 Sam. xvi. 14, ἀνέψυξαν ἐκεῖ, 352, Hiphil,
Ps, xxxix. 14. Cf. 2 Mace. iv. 46, iii, 11. Cf. ἀναψυχή, refreshment, Plat., Eur. ; Hos,
xii. 8; Jer. xlix. 30.

’"AvawveEs, ἡ, recreation, refreshment; seldom, and only in later Greek; LXX.

Ex. viii. 15, ἐδὼν δὲ Φαραὼ ὅτι γέγονεν ἀνάψυξις. In the N. T. Acts iii, 19, ὅπως ἂν
ἔλθωσιν καιροὶ ἀναψύξεως ἀπὸ προσώπου τοῦ κυρίου, cf. Isa. lvii. 15, 16.

Ap}

NSilyv, ἡ, older form Sls; usually in the plural; pains of labour, distress, woe,
1 Thess, ν. 3; Isa, xxxvii. ὃ, Of any severe pain resembling a woman’s pangs; also
affliction, grief, ὠδῖνες ψυχῆς ; cf. Hom. Od. ix. 415, ὠδίνων ὀδύνῃσιν ; Isa. xiii, 8, ὠδῖνες
αὐτοὺς ἕξουσιν ὡς γυναικὸς τικτούσης ; Jer. viii. 21, xiii. 21; Job xxi. 17; Isa. xxvi. 17;
Ex, xv. 14, ef al.; ai ὠδῖνες τοῦ θανάτου, Acts ii, 24, as in Ps. xviii. 5, ef. ver. 6, @dives
fiSov ... παγίδες θανάτου; οχνὶ. 3, περιέσχον pe ὠδῖνες θανάτου, κίνδυνοι ἕδου εὕροσάν

Ωδίν 589 Ὥρα

με, θλίψια: καὶ ὀδύνην εὗρον. The rendering of the LXX. is not correct, because ban, as
the context shows, is to be referred to 23n, cords or snares, not to ban, pangs. On the
other hand, in Matt. xxiv. 8, ταῦτα ἀρχὴ ὠδίνων; Mark xiii. 8, ταῦτα ἀρχὴ ὠδίνων,
ὠδῖνες clearly answers to ban, cf. Mic. iv. 9; Isa. xxvi. 17; Jer. iv. 31; see n, Ps,
xlviii. 6; Jer. vi. 24; Ex. xv. 14. Possibly the expression is connected with the Jewish
doctrine of the mvinn ‘San, the distresses and misery which were to precede the coming
of the Messiah, so far as this doctrine has any sanction ir Scripture. But the doctrine
itself, as connected, according to Jalk. Sim. xc. 1, 2, with Isa. liii. 4, 5, derives no sanction
from this expression, nor is it received on account of it, See the exposition of it in my
treatise on Matt. xxiv. 25, p. 244 sqq.

“Qh pa, ἡ, according to Curtius (p. 319), properly, season, time of blossoming; ὡραῖος,
blossoming; ἄωρος, wnscasonable; Goth., jér; German, Jahr; Bohemian, jaro, spring. It
denotes (1.) originally the season of the year, ὥρα ἔτους, then ὥραι τῆς ἡμέρας, and merely
ὥρα, time of the day, in accordance with such expressions as ὥρα πολλή, Mark vi. 35.
In Mark xi. 11, ὀψίας ἤδη οὔσης τῆς ὥρας. Afterwards, when reckoning by hours was
practised, the hour. The Johannine ἐσχάτη ὥρα, 1 John ii, 18, probably is a concrete
expression for the ἔσχατον τῶν ἡμερῶν, τῶν χρόνων, καιρὸς ἔσχατος, Heb, i. 2; 1 Pet.
i. 20, 5; 2 Tim. iii. 1 (see ἔσχατος) ; thus expressed in order to denote the pressing
shortness of the time (ef. 1 Cor. vii. 29), Heb. 0°27 NNN, an expression denoting the
time which immediately precedes Christ’s coming, and in the N. Τὶ the time then present,
which was looked upon as the time of His coming; see αἰών, ἔσχατος. It is erroneous
to associate this with ἡ ἐσχάτη ἡμέρα, which does not belong to the present.

“Npa signifies (11.) the right time, the time fixed, the time determined upon or
demanded, the fit time. Thus ἡ ὥρα τῆς κρίσεως, Rev. xiv. 7; τοῦ θερίσαι, ver. 15; τοῦ
πειρασμοῦ, iii. 10; ἔρχεται ὥρα, ὅτε «.7.r., ἐν §, ἵνα, Matt. xxvi. 45; John iv. 21, 23,
and often. (It cannot as a rule be proved that herein God’s appointed time is set forth
in contrast with men’s opinions; in John iv. 23, for instance, the time is not that fixed
by God, but that willed by Him.) In particular, ἡ ὥρᾳ τινός, the time of any one, means
either the time which one claims for himself and employs, Luke xxii. 53, αὕτη ὑμῶν ἐστιν
ἡ ὥρα καὶ ἡ ἐξουσία τοῦ σκότους, or the time which lays claim to any one, John xvi. 21,
ἦλθεν ἡ ὥρα αὐτῆς, and thus Christ's hour is spoken of, John vii. 30, viii. 20, xiii. 1,
ic. the time of His sufferings and death; see Matt. xxvi. 18, 6 καιρός pou ἐγγύς ἐστιν.
On the contrary, John ii. 4, οὔπω ἥκει ἡ ὥρα pov, as in Luke xxii. 53, cf. John vii. 6,
ὁ καιρὸς ὁ ἐμὸς οὔπω πάρεστιν, ὁ δὲ καιρὸς ὁ ὑμέτερος πάντοτέ ἐστιν ἕτοιμος. For the
thing meant, the relation of Christ’s miraculous working to His word in John ii. 4, comp.
John vii. 6, 8 with ver. 14. “pa is rarely used in this manner in profane Greek,
Plut. Them. 21, ηὔχοντο μὴ ὥραν Θεμιστοκλέους γενέσθαι.

Of ΔΎΝΑΤΑΙ ATOHNAI H ΤΡΑΦΗ.

ἐν" fs ἂν τῆς -

= ‘neti. ΠῚ ᾿

OT eh τ...

SUPPLEMENT.

-----.. -

᾿Αγαλλιάομαι, ἃ deponent verb which appears exceptionally in an active form
Lake i 47 and (as Lachm. Tischendorf read) in Rev. xix. 7; usually in the aor. middle
ἠγαλλιασάμην, also in John v. 35 in the passive ἠγαλλιάθην (in the Rec. text and B,
cf. Treg. ἀὠγαλλιασθῆναι), but here only. Cf Kriiger, ὃ 38, 13, 1 sqq. This word with
its derivatives ἀγαλλίασις and ἀγαλλίαμα occurs only in biblical Greek, and thence
passes into patristic Greek. It was probably formed by the LXX. themselves. At least
it does not seem to have belonged to the conversational language of the Hellenistic
either earlier or later, for we find no trace of it in Josephus or Philo, and its occasional
occurrence early in the Apocrypha is sufficiently explained by the usage of the LXX. It
was either derived from ὠγάλλομαε, perhaps by kinship in sound with the Hebrew 73,
which it resembles also in meaning (cf. dxpoSvotia, βατταλογεῖν), or formed from by
with a leaning to aydAAopa: (so Buttmann, Gramm. des neutest. Sprachgebr. p. 45). In
the LXX. it serves usually as the rendering of the verbs 43 and >, and sometimes but
very seldom as=5n in Hithp. ty, trv; and, moreover, it occurs, as its derivatives also,
only in the Psalms and a few places in the prophets, save in the Cod. Alex., Prov. xi. 10,
and 2 Kings i 20. Thus it is clearly a word belonging to sacred song, whence it
afterwards passed into the language of the Apocrypha, the versions of Aquila, Symm.,
Theod., and into N. T. Greek—an example of the influence of the language of the
Psalms upon these.

᾿Αγαλλιᾶσθαι denotes essentially joy of a religious kind, spiritual joy, and
indeed, exactly as 53 and j7, a jubilant blessed exultation, a being carried away in sacred
rapture, which last word in its primary meaning and history best perhaps answers to it;
primarily=to carry away, to carry hence, to snatch away, and by Luther and after him
used only of spiritual experiences both of rapture, ecstasy, and of a higher joy which
quite carries away and transports the soul; cf. the German Worterb. of Grimm and
Weigand. The necessity for forming a new word is all the more obvious because, on
the one hand, none of the usual phrases of profane Greek were adequate fully to express
jey in God, the God of salvation (Isa Ixi. 10); and, on the other hand, the only
analogous — of Bacchanalian and Corybantic mirth utterly forbade comparison.

wo

᾿Αγαλλιᾶσθαι 591 ᾿Αγαλλιᾶσθαι

It occurs in the LXX. 88-οῦ, usually in immediate connection or in parallel
members with εὐφραίνεσθαι, nov, Ps. ii, 11, ix. 15, xiii. 5, 6, xiv. 7, xvi. 9, xxi. 1,
xxxi. 8, xxxii. 11, xxxiv. 9, xlvii. 12, li. 10, 11. 7, Ixxxix. 17, xevi. 11, xevii. 1, 9,
exviii. 24, exlix. 2; Isa. xxv. 9, xxxv. 1, 2, xlix. 13, lxi. 10, Ιχν. 19. As=jn, Ps, v. 12,
xx, 6, xxxiii. 1, xxxv. 27, li. 16, lix. 17, lxiii. 8, Ixvii. 5, Ixxi. 23, Ixxxi. 2, Ixxxiv, 3,
Ixxxix. 13, xc. 14, xcii. 5, xev. 1, xevi. 12, xeviii, 8, cxxxii. 9, 16, cxlv. 7, exlix. 5;
Isa. Ixv. 14. It appears (I.) usually intransitively, followed by ἐπί with the dative,
Ps. ix. 15, xiii. 6, xxi. 1, xxxi. 8, and often; Tobit xiii. 13; Ecclus. xxx. 3; Luke i. 47,
ἠγαλλίασεν τὸ πνεῦμά μου ἐπὶ τῷ θεῷ TH σωτῆρί pov. Followed by ἐπί with the accus.,
Ps. οχίχ. 162, Ixxxiv. 3. With ἐν, in the LXX. only in Ps. xcii. 5, ἐν τοῖς ἔργοις τῶν
χειρῶν σου ἀγαλλιάσομαι, and John v. 35, ἠθελήσατε ἀγαλλιασθῆναι ἐν τῷ φωτὶ αὐτοῦ.
But 3 Mace. ii. 17, ἵνα μὴ καυχήσωνται οἱ παράνομοι ἐν θυμῷ αὐτῶν μηδὲ ἀγαλλιάσωνται
ἐν ὑπερηφανίᾳ γλώσσης αὐτῶν, is as little to be explained from this (as Wahl does) as is
1 Pet. i 6, 8, ἐν ᾧ (sc. καιρῷ ἐσχάτῳ) ἀγαλλιᾶσθες In like manner ἐν κυρίῳ,
Ps. xxxiii. 1, is not the object of the exultation, but rather denotes the sphere of life
from which the exultation is to sound. More appropriately might we further compare
Ps. lxxxix. 17, ἐν τῷ ὀνόματί cov, In that case the object is connected by the dative
alone, Ps. lxxxix. 13, οχῖν. 7, whereas in Ps. xev. 1 τῷ θεῷ is the dat. comm.; but in
Luke x. 21 the dative refers to the subject, and in 1 Pet. 1. 8 it supplies an adverb.
With Luke x. 21, ἠγαλλιάσατο τῷ πνεύματι, cf. i. 47, ἠγαλλ. τὸ mv. pov. Soph.
Ant. 1232, πτύσας προσώπῳ. Plat. Huthydem. 275 E, πάνυ μειδιάσας τῷ προσώπῳ.
Xen. Cyrop. 4. 8. 18, προνοεῖν τῇ ἀνθρωπίνῃ γνώμῃ, ταῖς χερσὶν ὁπλοφορεῖν, therefore
the dative of the instrument (Kiihner, ὃ 425, 3; cf. Bernhardy, Synt. p. 101). For
1 Pet. i 8, ἀγαλλιᾶσθε χαρᾷ ἀνεκλαλήτῳ καὶ δεδοξασμένῃ, cf. Ps. exxxii. 16, ἀγαλλιάσει
ἀγαλλιάσονται, where the conception contained in the verb, which elsewhere is sometimes
added as the product of the action in the acc. (νίκην νικᾶν, μάχην μάχεσθαι), is here
added in the dative as producing or closely defining the action, like θανάτῳ ἀποθνήσκειν.
Plat. Phil. 21. 6, ταῖς μεγίσταις ἡδοναῖς χαίροις ἄν. Soph. Oed. R. 65, ὕπνῳ γ᾽ εὕδοντα,
in deep sleep. Of. Kiihner, ὃ 410, 2,4: Bernhardy, p. 107. In the N. T. we find the
object linked on by ὅτι, Matt. v. 12, by ἵνα, John viii. 56, ᾿Αβραὰμ ἠγαλλιάσατο iva ἴδῃ
τὴν ἡμέραν τὴν ἐμήν, that he was to see, therefore ποῦ-- ὅτι. Lastly, we find it expressed
by participles, Acts xvi. 34, ἠγαλλιᾶτο πεπιστευκὼς τῷ θεῷ. 1 Pet. i. 8, ἀγαλλιᾶσθε
κομιζόμενοι τὸ τέλος THs πίστεως. Without object or special limitation, Acts ii, 26 (from.
Ps, xvi. 9); 1 Pet. iv. 13; Rev. xix. 7. Besides εὐφραίνεσθαι we find it with the
synonyms τέρπεσθαι, Ps, xxxiv. 9; ἀλαλάξειν, Ps. lxxxi. 2, xev. 1; μεγαλύνεσθαι,
Ps. xx. 6 (cf. μεγαλύνειν, Luke i. 46); χαίρειν, Matt. v.12; 1 Pet. iv. 13 (cf. 1, 8);
Rev. xix. 7 (cf. John viii. 56).

(IL.) Lransitively, ay. τί, joyously to praise, only as=}7, Ps. li. 16, lix. 17, where the
Hebrew verb itself is also unusually joined with the accusative. In the Apocrypha,
Tobit xiii. 7 (ἡ ψυχή pov), ἀγαλλιάσεται τὴν μεγαλωσύνην αὐτοῦ, as parellel with ὑψοῦν:

᾿Αγαλλιᾶσθαι 592 Ayarraw

whence this construction may have arisen, whereas in Ps. Ixxxix. 17, ἀγαλλιᾶσθαι
answers to the passive ὑψοῦσθαι. The original in Ps. li. 16, lix. 17, forbids the
assumption that ἀγαλλ. here is joined with an accusative merely as in the case of intrans,
verbs of emotion, eg. αἰσχύνεσθαι, χαίρειν, and others.

᾿Αγαλλίασιες, ἡ, rapture, exultation, rejoicing, in the LXx.=3, Ps. xlv. 16,
Ixv. 13 ;=77), Ps. xxx. 6, xlii. 5, cvii. 22, exviii, 15, xlvii. 2, ἀλαλάξατε τῷ θεῷ ἐν φωνῇ
ἀγαλλιάσεως. cxxvi. 2,5, 6;=722, Ps, lxiii. 6, ο. 2;= fh, Ps. xly. 8, li. 10, 14, civ. 43.
The word only occurs in the Psalms, and always denotes joy in God’s redemptive work ;
see especially Ps. cxxvi., and cxviii, 15, φωνὴ ἀγαλλιάσεως καὶ σωτηρίας ἐν σκηναῖς
δικαίων. Often joined with εὐφροσύνη, αἴνεσις, χαρά, and in antithesis with κλαυσμός,
Ps. xxx. 6. In the N. T. Luke i. 14, χαρά σοι καὶ ἀγαλλίασις. Acts ii. 26; Jude 24;
Heb. i. 9, of the joy of salvation, an element which, however, is in the background in
Luke 1. 44, ἐσκίρτησεν τὸ βρέφος ἐν ἀγαλλιάσει. In the Apocrypha, Tobit xiii. 1,
προσευχὴ εἰς ἀγαλλίασιν, a prayer of thanksgiving and praise, There also occurs in the
LXX. the passive ἀγαλλέαμα, τό, in a few places in Isaiah (Isa. xvi. 10, xxii. 13,
xxxy. 10, li. 3, 11, lx. 15, lxi. 11, lxv. 18), and three times in the Psalms, Ps, xxxii. 7,
xviii. 3, cxix. 111; for various corresponding Hebrew synonyms, with the same meaning
as ἀγαλλίασις, but weakened and generalized in the Apocrypha, Ecclus, i. 11, vi. 31,
xv. 6, στέφανος ἀγαλλιάματος. Further, in Ecclus. xxx. 22, xxxi. 28; Judg. xii. 14;
Bar. iv. 34. Add. to Esth. iv. 2, κόσμος ἀγαλλιάματος, festive attire.

*Ayamdw is used in the LXX, for the Hebrew any in the entire range of its refer-
ence, with one or two characteristic exceptions. This Hebrew word embraces the significations
of all the three Greek synonyms. Very often is it used in a sense in which the Greek
‘did not speak of love, namely, to denote the love enjoined towards God and His will, and
of the love affirmed of God Himself (Deut. vii. 13, x. 15, 18, xxiii. 6; 2 Sam. xii. 24;
Ps. Ixxviii. 68, Ixxxvii. 2, cxlvi. 8; Isa. xliii. 4, xlviii. 14, lxiii. 9), this last in particular
being in the view of a Greek a representation quite unrealizable (see ἀγάπη). Apart
from a few passages where it is rendered only according to the sense of the context
(Micah iii. 2, ξητεῖν ; Prov. xviii. 21 -- κρατεῖν, xvii. 20 -- χαίρειν), 3X is, as a rule,
rendered by ἀγαπᾶν, except where it stands for lustful love (sixteen times in all), in which
case ἐρᾶν, ἐραστής is used (see above), and where it denotes a sensual inclination or a
natural affection (ten times), and then it is rendered by φιλεῖν and its compounds,
Gen. xxvii. 4, 9, 14, xxxvii. 3; Isa. lvi, 10; Eccles. iii. 8; cf. 2 Chron. xxvi. 10,
φιλογεωργός, NOW 3k—and in two places where mention is made of an illicit
inclination, 1 Kings xi. 1, φιλογύναιος, and Prov. xvii. 20, φιλαμαρτήμων. In two
places only does φιλεῖν occur as perfectly synonymous with dyardw, Prov. viii, 17,
xxix. 3. Thus on the one hand the sphere of ὠγαπάω in relation to the Hebrew word
is narrowed, and on the other hand in relation to profane usage it is widened, so as to
embrace a highly important range, for the sphere of the religious life with its distinctive

᾿Αγαπάω 593 "Ayatn

forms of love, divine and human, is now included, a sphere which essentially determines
the conception in the N. Τὶ In Jude 1, ἐν θεῷ is hardly, with Hofmann, to be explained
as=by God, and yamrnpévor=received into love, nor is this the meaning in 1 Thess. i. 4;
2 Thess. ii. 13; Col. iii, 12. The example adduced by Hofmann for this rendering of
ἐν, Plato, Legg. 886 E, is inapplicable, because κατηγορεῖν ἔν tivt=to accuse before one, can
hardly be called a similar construction. What is meant seemingly is the passage in Ast,
lea. Plat., namely Legg. xi. 916 B, διαδικαξέσθω ἐν τισι τῶν ἰατρῶν, “let it be decided
before some physicians,” who were chosen as judges for the case in question. Still even
this passage cannot be regarded as a parallel for ἀγαπᾶσθαι or ἠγαπημένος εἶναι ἔν τινι.
We can in no way interpret ἐν θεῷ as another form of expression for παρὰ @. or ὑπὸ θεοῦ ;
on the contrary, ἠγαπημένος must be regarded as a self-contained conception. Considering
the parallelism with the following ᾿Ιησοῦ Χριστῷ τετηρημένοις, it is, moreover, not in
keeping herewith to take it as an expression of the relation of the author to his readers.
Ἔν θεῷ ἠγαπ. and ᾿Ιησοῦ Χριστῷ rer. are both epithets of the κλητοῖς. "Ev θεῷ ἦγ.
does not designate the called as those who are the objects of God’s love, but as those
with whom the “being beloved,” the “having experienced love,” has become an abiding
feature (cf. Rom. ix. 25), a condition belonging to them in ‘their relation to God the
Father (against Huther ; cf. the expressions ἐν κυρίῳ, ἐν Χριστῷ) ; as such are they also
᾿Ιησοῦ Χριστῷ τετηρημένοις with reference to the second coming of Christ. For this
latter, cf. 1 Pet. i. 5 564.

"Ayaan. The peculiarity of the N. T. ἀγάπη does not consist only in the fact that
the sphere embraced by love and claimed for its exercise is larger than that of profane
life, answering to the non-comprehensive use of ἀγαπάω in the LXX. It really denotes
a love practically unknown outside the range of Scripture, a love possessing a character
all its own, to express which terms in ordinary use must have been looked upon as quite
inadequate; cf. the use of ἀπαπάω. Think only of love commanded, of love freely
choosing its object, of love in certain circumstances putting itself in opposition to
passion or feeling! As already has heen remarked under ἀγαπάω, the Greek did not
know such love as the mould of the divinely related life, and did not speak of love in a
religious or ethico-religiaus sense, not at least in any exact way. To attribute love at
all to the Deity was utterly impossible to the Greek, Cf. Arist, Hih. Hud. 4. 3, γελοῖον
yap εἴ tis ἐγκαλοίη τῷ θεῷ ὅτι οὐχ ὁμοίως τῷ ἀντιφιλεῖσθαι ὡς φιλεῖται, ἢ τῷ
ἄρχοντι καὶ ἀρχομένῳ: φιλεῖσθαι γὰρ, οὐ φιλεῖν τοῦ ἄρχοντος, ἢ φιλεῖν ἄλλον
τρόπον. Magn. Mor, 2. 11, ἔστι ὡς οἴονται φιλία καὶ πρὸς θεὸν καὶ τὰ ἄψυχα, οὐκ
ὀρθῶς. τὴν γὰρ φιλίαν ἐνταῦθά φαμεν εἶναι οὗ ἐστὶ τὸ ἀντιφιλεῖσθαι, ἡ δὲ πρὸς τὸν
θεὸν φιλία οὔτε ἀντιφιλεῖσθαι δέχεται οὔθ᾽ ὅλως τὸ φιλεῖν ἄτοπον γὰρ ἂν εἴη
εἴ τις φαίη φιλεῖν τὸν Ada, Hence it is that expressions such as 1 John
iii, 16, iv. 9, 10, Gal. v. 22 (καρπὸς τοῦ πνεύματος) receive their special weight.
᾿Αγάπη denotes a love which is a characteristic, not of humanity, but of divinity, which in

᾿Αγάπη 594 “Ἅγιος

its nature, degree, and power has nothing like it outside the sphere of Scripture, and
which cannot in any way be fully thought of save as bestowed upon us by God,
manifested in Christ, and required of Christians. That love to Christ is meant in
2 Cor. v. 14 (Hofmann) cannot be proved by the apostle’s words in ver. 15, ἵνα ζῶσιν,
and not ἵνα ζῶμεν, because he is here speaking of what follows as the effect of Christ's
love upon those of whom the apostle’s description is true. Neither can it be proved by
affirming “that ἡ ἀγάπη τοῦ Χριστοῦ cannot signify the love which Christ manifested
by His death, but as in Rom. viii. 35 compared with ver. 39, the love which Christ
has now;” for this latter, which includes the former, is also meant; compare ver. 15,
καὶ ἐγερθέντι. As little force is there in the argument that ἡ ἀγώπη τοῦ Χριστοῦ
(ver. 14) furnishes a determining principle for the conduct described in ver. 15 sqq.
in the same way as ὁ φόβος τοῦ κυρίου does for vv. 11,12. The conduct described
in vv. 14, 15 is to be regarded as springing from the fear of God, as is clear from
the close connection of ver. 14 with ver. 13 (γάρ), and-is really the further application
and carrying out of the ἀνθρώπους πείθομεν, ver. 11, and σωφρονοῦμεν, ver. 13. But
that the ἐγνωκέναι κατὰ σάρκα Χριστόν, as the description of the apostle’s former life
when he persecuted Christ, requires the subjective interpretation of the genitive in
ἡ ἀγάπη τοῦ Χριστοῦ, is clearly incorrect when we consider that these two statements
do not stand in antithesis to each other; the antithesis is between κρίναντας x.7.X.,
ver. 15, and εἰδέναι τινὰ κατὰ σάρκα, ver. 16. This latter statement coheres with his
ἐγνωκέναι κατὰ σάρκα Χριστόν, in the place of which that knowledge now has come
which leads him to the judgment of ver. 15. As to 1 John v. 3, 4, it must be
remembered that the Johannine πιστεύειν differs only psychologically and not. practically
from the Pauline πίστις, and is presupposed in love to God; and thus the difference
between the Johannine and the Pauline view is really reduced to the insertion of an
intermediate term.

"Ayyenros in Rev. ii, ili. is (as the following genitive shows) tratisferred from those
who are κατ. ἐξ. ἄγγελοι to men, in order to make prominent the importance of their
position, to give greater weight to the following epistles, and to deepen their impression ;
we should not hesitate to translate the word angel as is fittest also in Mal, ii. 7, iii. 1.
Grimm (Lex. Graecolat. in libr. N. 7'), von Hofmann, Wieseler would interpret 1 Tim.
iii. 16, ὥφθη ἀγγέλοις, in like manner of men, ἀγγέλοις, poetically = ἀποστόλοις ; but we
should remember that ἀπόστολος, as the rarer and weightier word in the N. T., is chosen
to designate the messengers of salvation, instead of the mote ordinary and therefore cer-
tainly more prosaic ἄγγελος. ΤῸ take the expression “angel” as a poetic name for the
apostles is certainly not in keeping with the apostolic and N. T. phraseology, nor with
their carefully defined position.

"“Aytos. The difficulty of bringing out clearly not one or two sides only of the
conception, but the conception itself in all its fulness and entire range, and the multitude

“Ἅγιος 595 “Ἅγιος

of ephemeral dissertations which have not yet led to a conclusive result, demand a fuller
investigation of the subject. See especially the following treatises:—that of Achelis in
Stud. u. Krit. 1847, i. p. 187 sqq., in connection with the deductions of Menken in his
Versuch einer Anleit. etc., 3rd ed. 1833, chap. i § 9. Menken’s predecessor again is his
teacher Collenbusch, cf. Erklérung bibl. Wahrheiten, by Sam. Collenbusch, sometime
physician in Barmen, ii. 2, p. 97 sqq. (Elberfeld 1812). Then Caspari, “Jesaian. Stud.
II. der Heilige Israels,” in the Zeitschr. 7. luth. Theol. u. Kirche, 1844, part 3, p. 92 sqq.;
Diestel, “ Heiligkeit Gottes,” in Jahrb. f. deutsche Theol. 1859, p. 3 sqq.; Oehler, the article
“ Heiligkeit Gottes,” in Herzog’s Realencykl., 1st ed. xix. 618 sqq., also his Z’heol. d. A. Τὶ
i. 160 sqq., 272 sqq. Beck, Christl. Lehrwissensch. i. 161 sqq., 543 sqq. Hofmann,
Schrifibeweis, 2nd ed. i. 81 sqq. Herm, Schultz, Altest. Theol., 2nd ed. 1878, p. 514 sqq.
To these we add the two latest inquiries, that of Count Baudissin, Stud. 2. semit.
Religionsgesch., Heft 2, Leipzig 1878, pp. 3-142, which contains a tolerably complete
survey of the more recent literature of the subject, and Delitzsch, art. “ Heiligkeit,” in
Herzog u. Plitt, Realencykl., 2nd ed. v. 714 sqq.

Etymologically the primary signification of witp cannot with certainty be traced.
While Oehler (following Delitzsch, Jeswrun, p. 155, Psalmen, ed. 1, i. 589, 187; Fiirst,
Handwiorterd. ii. 300) puts it as the most probable view “that the verbal stem ep,
which is akin to win as ayp to ayn, nyp to nyn, yp to xn, and so forth, is to be traced
to the root yj4, from which we have nvm also, having for its primary meaning enituit, to
break forth shining,’—this etymology is by Baudissin designated feeble (p. 20), as with
the whole theory of prefix-prepositions, and has also recently been surrendered by
Delitzsch in favour of a derivation first suggested by Fleischer (in Delitzsch, Psalmen,
ed. 1, p. 588 sq.) from a root kad, appearing in ΤΡ, ΠῚΡ, op, and so forth, with the
primary meaning ἐο cut, to separate, and thus we have for M7? the root meaning of being
divided or separated. The supposed affinity between wan and wap is not interfered with
by this; according to Hofmann, both denote “a being different,” wn, new, in contrast
with that which has been, and wp, holy, in contrast with what is common. Baudissin,
on the contrary, takes the transference of meaning from ¢o cut, to separate, to be new, thus,
“the new, as pure, has not yet come into contact with anything, and is described as
intact, cut off, or separated.” Other explanations might be suggested, but a decision as to
the meaning of Ὁ ῚΡ cannot be arrived at in this way. In order to attain a sure result
we must consult linguistic usage, for “etymology throws light indeed upon the word to
be explained, but rarely discloses its import in actual use” (Wellhausen, Pharisder u.
Sadducter, p. 51).

Here we come face to face with two noteworthy facts, first the ¥1P appears as the
antithesis of Sh, 1 Sam. xxi. 5, 6; Ezek. xlviii. 14, 15, xlii 20. And again, this
antithesis we find conjoined with the manifestly synonymous one of ὙΠ and ND in
Lev. x. 10; Ezek. xxii, 26, xliv. 23. Still the first two passages quoted clearly show
that the two antitheses are not properly alike. Baudissin rightly calls attention to the

»

“Ἅγιος 596 “Ἅγιος

fact that ΟἾῚΡ and 8D never appear in immediate contrast with each other. Accordingly,
with 1 Sam. xxi. 5, 6, Ezek. xlviii. 14, 15, xlii, 20, before us, we cannot maintain the
view that pure is the root conception contained in wp. What is holy is pure, and
demands purity,—cf, Mapp neo, Lev. xx. 3; Num. xix. 20; Ezek. v. 11; wap bon, Ps,
Ixxix. 1; Wp DY, Ezek. xliii."7, 8, and alae: the Gendination Deter a nivow ivap ne,
Lev. xxix. 37; Heb. ix. 13, τοὺς κεκοινωμένους ἁγιάζει πρὸς καθαρότητα, and the mention
of a purifying, not sanctifying, of the sanctuary in Heb, ix. 22, 23,—there is no holiness
without purity, but holy is not in and for itself=pure. Sb and not SSD is the proper
word to designate profanation, 888 only produces profanation. Now h denotes generally
what is common, κοινόν, accessible to every one, Deut. xx. 6; Jer. xxxi, 5; 1 Sam. xxi.
5, 6, It is only when used in antithesis with WP that the κοινόν becomes βέβηλον.
550 is equivalent to to expose or abandon what hitherto possessed a certain protection, or
some special esteem or advantage, surrounded and guarded to a certain extent by fences,
what was withdrawn from common use or general contact, what, in a word, did not stand
on a par with other things. Thus, for example, of the vineyard when the time of
gathering of grapes is come, Jer. xxxi. 5; Deut. xx. 6, xxviii. 30; οὗ Lev. xix. 23 sqq.;
also ΠΡΟ, Lam. ii, 2; 13, Ps, lxxxix. 35, lv. 21; Mal. ii 1. bon j is almost synonymous
to yx, ma, and flies words = to despise (Ps. lxxxix. 32; Lev. xxi. 12, 15; Num.
xviii, 32, and often), but always, as Acts xxi. 28, κεκοίνωκεν τὸν ἅγιον τόπον τοῦτον,
clearly shows, with the underlying notion of a removal of previously existing guards,
a leaving out of reckoning, or a setting aside of some distinction belonging to the object,
putting it on a par with other things. Of. Ps. Ixxxix. 32; Jer. xvi, 18; Ezek. xxii. 8;
Zeph. iii. 4; Ezek. xx. 16, 24, and especially the employment of the word to denote
God’s rejection of that which He had before chosen and sanctified, Isa. xxiii, 9; Ps.
Ixxxix. 35; Isa. xliii. 28; Ezek. xxviii. 16, and often. If, now, we take passages such
as Gen. ii. 3, Lev. xx. 26, 1 Chron. xxiii. 13, Jer. xii. 3, and from the N. T 2 Oor.
vi. 17, cf. vii. 1, it is beyond a doubt manifest that there lies at the basis of the
conception of holiness the idea of a contrast with what is general or common, and
therefore of distinction and separation, or the being set apart. Not more, however, than
this. Holiness is a relative conception ; but that the conceptions of holiness and separa-
tion are not absolutely synonymous is clear from 1 Chron. xxiii. 13, iva? pms bra),
There is still another element which more accurately qualifies the contrast, distinction, or
relationship.

The concept wp—and this is the second of the two facts referred to above—receives
its peculiar colour, definiteness, and fulness by the circumstance that it is applied only
to Gop and to what is God’s. Besides God Himself, it is predicated only of such things
and persons as stand in the relation of specially belonging to God, be it that God has
specially appropriated them, or that they have been specially set apart to Him by men.
wp is accordingly in linguistic usage a religious concept. And thus we arrive at the
third observation, that it is a purely Israelitish conception, belonging therefore to the

“Ἅγιος 597 “Aywos

economy of redemption. The question next arises, in what sense is a difference and
separateness attributed by this predicate to God and to what is His? It has been
assumed, with the admission that there may be a further relation (Baudissin, p. 78), that
the word may have been in the first instance used of what had been or should be
appropriated or dedicated to God, and thus would arise the signification, separated for
God, dedicated to God. wap would accordingly be a relative conception from below to
above, denoting the special relation to God, perhaps = belonging to God (Diestel,
Baudissin). Delitzsch also adopts the view that always, even when the conception is
applied to men or things, the relative conception of devoted to God, belonging to God, is
traceable. But in this way the transference of the word to God Himself can be explained
only by a very dubious circumlocution. The fact is, we do not deal with the merely
relational idea in this sense in the case of men and things, as Delitzsch himself perceives
on Ex. xix. 6, ΟΡ “3, the antithesis of which he finds in Isa. i, 4, SOA 43, Bandissin
also finds himself in one point led to a far-reaching admission, since he grants with regard
to the holiness demanded of the people of God, that here at least the conception attains
its special import (= perfectly pure), primarily in its application to God, and that only
thence is it transferred to men.

But in a far wider range it must be granted that the conception has received its
obvious and distinctive definiteness and fulness from its primary application to God, even
if we persist in regarding the linguistic usage as having sprung from its application to
what is dedicated to God. For if holiness be really a purely religious conception, from
the very nature of the religious life it follows that the sense in which it is attributed or
is predicated of God must influence and dominate over the entire range of its use;
mention can be made of holiness in men or things only on the ground of their connection
with God, and in necessary association with divine holiness. Hence it follows that in our
conception of holiness must be concentred all that is distinctive of the God of Israel, of
the God of revelation ; compare, for example, only the Isaianic designation of God as
Dek" winp, ἜΚ ‘Toe, Isa. liv. 5. Now this very fact, recognised especially by
Delitzsch, that the true definiteness of the conception arises from its application to God,
leads on to the further question whether after all from the first the word was predicated
alike of God and of that which is God’s? The only trace we have of the use of the
word beyond the range of Israel, in *IP, NIP of the Hierodulae as devoted to the divinity
(Astarte), does not interfere with this supposition, especially if the assumption of Delitzsch
is right, that the word is predicated of Astarte herself, and to her in the first place,
afterwards to those consecrated to her. For this view another consideration may perhaps
be decisive. wp is certainly in the first instance a relational conception, but the fwnda-
mental idea is not a relationship to God, but, on the contrary, a relationship to all else,a rela-
tionship therefore to the world ; it has to do with a relationship not from below upwards, but
from above downwards. So obvious is this in the antithesis, so crucial for determining the
conception between vip and 5h, that it can hardly be mistaken. It is just this contrast

a SSO ee ΟΣ

“Ἅγιος 598 “Αγιος

to all that is otherwise that explains why w1p—perhaps on this very account—is a purely
religious concept used only of God and of that which is God’s. Thus all the difficulties
disappear which arise from the transference of the conception from what ¢s consecrated to
God, to God Himself. The representation (not belonging anywhere to a later development)
that what is consecrated to God participates in the divine holiness, is obviously true ;
for by its transference to God, or by His choice of it, the thing enters upon and partakes
of God’s relation to the world and to all that is otherwise. And from the fact that
holiness belongs only to God and what is God’s, we may advance a step farther and
affirm that holiness is predicated of other subjects besides God, only in a derived manner, as
is clear from, ¢g., Deut. xxviii. 9, 10, “ Jehovah shall establish thee as a holy people to
Himself, as He hath sworn unto thee . . . and all people of the earth shall see that
Thou art called by the name of Jehovah;” cf. Ps. xlvi. 5; Num. xvii. 2, 3; Lev.
xxvii. 14 sqq., xxi. 6,7; Ps. cxiv. 1, 2. Their belonging to God places them like God in
contrast with the world, each in its degree; so that we can understand the apparent
weakening of the conception, according to the subject or the aspect of the relation to
which it is applied. Thus it becomes conceivable and probable that, as Delitzsch says,
the entire course of development of the Scripture concept of holiness is governed by the
conception of the holiness of God.

If, therefore, the fundamental idea be distinction and separation from the world, the
further question arises, What is the positive import of this seemingly merely negative
idea? We say seemingly negative, for reflective thinking may indeed form purely
negative concepts, but the spiritual impulse which moulds language never can. What
we seek is the correct knowledge of that central element wherein the distinction and
separation of God and what is His from the world essentially consists. That it is
exaltation above the world (Baudissin), is not shown by the circumstance that “ glorious ”
and “exalted” are conjoined with “holiness,” Isa. lxiv. 10, lxiii, 15; Jer. xvii. 12;
Ezek. xx. 40; Dan. xi. 45 ; Ex. xxviii. 2; as also with exhortations to praise the holy
name of Jehovah, as Baudissin supposes, for it is not that Jehovah’s name is holy because
it is praiseworthy, it is worthy of praise because it is holy, Ps. xcix. 3, 5, ciii. 1, ete. As
little can it be urged in favour of this view that Ezekiel uses holiness synonymously with
greatness, power, glory. A closer examination of the passages cited in proof of this shows
that this is not so; their gist is that God will again sanctify His name, which Israel had
profaned, by Israel’s redemption. It is not that Israel’s salvation will be regarded
absolutely as the proof of God’s power, least of all in Ezek. xx. 42 compared with
ver, 39; still less is it admissible (in view of ver. 39) that the profanation of Jehovah’s
name consisted in the occasion which Israel gave for doubting God’s power. This pro-
fanation lay in the perversion of the knowledge of Jehovah ; Israel’s fate gave occasion
for the nations to misapprehend Jehovah and to doubt His power, or through Israel’s
misconduct the God whom they professed to serve was misunderstood, Ezek. xx. 39.
What the ee. knew or were to know of God is indeed His power. By asserting His

“Ἅγιος 599 “Ἅγιος

power, Jehovah would again sanctify before them His profaned name; but it is not said
that holiness and power, sway, or world-dominion coincide. On the contrary, we see in
Ezek. xxviii. 22, that in affirming the divine holiness, we speak not only of God’s power,
but of something more. There Jehovah sanctifies Himself by judgment upon Sidon ; the
judgment requires a manifestation of power, but it is not = manifestation of power, it is
the assertion of a moral relationship, of a morally guided will; the assumption that in the
places quoted in Ezekiel the concepts “ holy” and “ exalted, great, mighty” are synony-
_mous, arises from mistaking or overlooking the different relations wherein the divine
holiness is manifested, namely, in the sight of the nations wpon Israel through covenant
faithfulness, or before the nations by judgment upon them, Thus holiness is a purely
Israelitish conception ; what is to the nations a manifestation of power, is to Israel from
their peculiar point of view an affirmation of divine holiness. Hence it undoubtedly
appears that holiness gives expression to an element in Israel’s knowledge of God
essentially different from His exaltation. Maintaining that holiness denotes a relation of
God to the world known or revealed only in Israel, we must further perceive that it
concerns a moral element in this relation.

It is not enough to enhance the incomparable exaltation of God to an inviolableness
which keeps His majesty aloof from every defamation, or to identify God’s holiness with
the distance between Him and the creature, with the consuming majesty of His essence
(H. Schultz), This leaves unexplained the holiness which is the principle of that divine
self-affirmation which brings salvation, and which is the all-embracing demand of the
law. We also run the risk of putting into the O. T. a dualistic view of the world wherein
the creature as such stands in contrast with the Creator. Strong as is the emphasis laid
even in the O. Τὶ upon the difference between the creature as such and God, the creature’s
weakness and insignificance are never traced to God’s holiness; cf. the statements of
Isa. xl. 11 sqq., xlv. 9, lxiv. 8. What man feels in sight of God’s holiness is something
different, see Isa. vi.

In opposition to this is the view put forth first by Collenbusch, and further argued
by Menken, that God is the Holy One, as the God of promise in His “ preventive self-
abasing kindness (Collenbusch, p. 102), announced to Israel alone, but fulfilled in the
gospel.” “The gospel is the source of our knowledge of God’s holiness. Our knowledge
of God's righteousness springs from the law.” “Throughout the world God is known as
God, as the Almighty Creator and Lord of heaven and earth. God’s power, wisdom, and
goodness may be recognised in all the world from the works of creation, Ps. civ. 24; God's
holiness cannot at all be known from the works of creation, but from the promises alone ”
(p. 97 sq.). Here for the first time is obtained and declared the twofold truth that
holiness is a conception peculiar to Israel, and belongs to the economy of redemption ;
although beyond a doubt to identify it with grace would be unwarrantable. Thus much
must be admitted concerning the views thus far named, especially that of H. Schultz,
the separateness of God from all else finding expression in the conception of holiness raises

ΕῚ

Ἅγιος 600 “Ἅγιος

a certain contrast, and it is just this contrasted relation that quite vanishes in Collenbusch
and Menken.

Hofmann’s view, that God is holy “as the absolutely distinct, self-contained, self-
existing One in contrast with the world to which He does not belong,” enhances elevation
above the world, or contrast with it to a negation of every relation to the world; though
clearly the intention is to win a basis for God’s saving relation to the world in the free,
divine, self-determining of His essence. The conception so formed would bear too much
the impress of a philosophico-religious speculation, and could not have its origin or value
within the sphere of the religious life, whether growing naturally or begotten by
revelation.

Delitzsch does not do justice to the fact that wip is a relative conception, when he
proceeds to argue that, applied to God, it must affirm what God is in Himself, that it
therefore denotes the swmma omnisque labis expers in Deo puritas (Quenstedt), as it
always, when the word is more than a merely relational conception, combines in
linguistic consciousness with the root signification sejunctus the idea sejunctus ab omni
vitio, therefore labis expers. It was obvious to the consciousness of Israel that God is in
Himself what He appears to the world, and that the holiness which was recognised with
reference to Israel belonged essentially and in itself to Him, Thus, however, it is not
affirmed that the element of relationship in the conception of holiness disappears, as
Delitzsch himself changes “physical and mainly ethical freedom from fault” (as that
which holiness is to be taken to mean wherever Scripture designates God as the Holy
One) into “absolute antithesis to all evil.” Nowhere in Holy Scripture is wisp anything
but a relational conception, and it is just the relation to the world which everywhere is
to be made prominent. Indeed, it well-nigh seems as if anxiety about a definition which
should retain its import even apart from sin, had led on to that view with which
Delitzsch recognises the definition of Diestel, “ Normality of life.” According to Weiss
(Neut. Test. Theol. 3d ed. § 45, d. a. 6), who combines the views of Baudissin and
Delitzsch, holiness is “the majesty of God, exalted above all creature impurity, whether
physical or moral;” but thus the considerations we have urged are not satisfied. If,
then, we are right in saying, in the first place, that holiness is a relative conception,
denoting the relation of God and of all that is His to the world, and, secondly, that it is
specifically an Jsraelitish conception, having to do with the economy of redemption, the
full unfolding of its import is not far to seek. Denoting the separateness of God from
everything else, it expresses an antithesis between God and the world. If winp, as we
found it in Scripture, be an Israelitish conception——by which we do not deny that it
occurs outside the range of Israel, but mean only that we must not explain the O. T.
concept from outside-—we must describe this antithesis as it appears to the consciousness
of Israel. For Israel, then, this contrast is between God and the sinful world, or between
God and sin and all connected therewith. History and prophecy, the law and the
religious life, centre in this antithesis. However we may view the development of

"Aywos 601 ‘Ayworns

consciousness concerning this antithesis, this cannot be denied. We have simply to do
with the distinctive or manifold forms in which this antithesis presents itself in the
history, institutions, and consciousness of the elect nation, the nation concerned in the
development of redemption. Such are the main features of the O. T. conception of
holiness as it reappears in the N. Τὶ also, its limitation to Israel disappearing there. It
is observable that ἅγιος, with its derivatives, appears but seldom in the Apocrypha. We
find it predicated of God in 3 Mace. ν. 13, vi. 1, viii. 10, ὁ ἅγιος θεός ; vi. 29, τὸν ἅγιον
σωτῆρα θεὸν αὐτῶν εὐλόγουν. As a substantival without any addition, Ecclus. xxiii. 9 ;
Baruch iv. 22, 37, v. 5; Tobit xii. 12,15 (as in the O. T., only in 188. xl. 25; Job
vi. 10; Hab. iii. 3). Ecclus. xlviii. 20, ὁ ἅγιος ἐξ οὐρανοῦ (cf. Luke xi. 13, 6 πατὴρ ὁ
ἐξ οὐρανοῦ). Without the article (as in Isa, xl. 25), Ecclus. iv. 14, xliii. 10, xlvii. 8;
Tobit xiii, 9.—Gyvos ἐν ἁγίοις, 3 Mace. ii. 2, 21. Combined with τὸ ὄνομα, Ecclus.
xlvii. 10; Wisd. x. 20; Tobit iii, 11, viii ὅ.---- τὸ πνεῦμα τὸ ἅγ., Sus. 44.—70 ay.
σου πν., Wisd. ix. 16. Peculiar to the Apocrypha, further, is the substantival ἅγιος of
men, and indeed of the priests, Ecclus. vii. 31, xlv. 24; of Moses and Aaron, Wisd.
xi. 1, 6; of God’s chosen servants, Ecclus. xlii. 17, xlv. 2 (ef. 2 Pet. 1. 21); of Israel,
Tobit viii. 15 (cf. the combination with ἔθνος, Wisd. xvii. 2; Ecclus. xlix. 12; λαός,
2 Mace. xv. 24; 3 Mace. ii. 6). Only seldom thus in the O. T., see below. Of the
pious, Wisd. v. 5, xviii. 9—as perhaps in Ps, xvi. 3, xxxiv. 10. Such are the most
important examples of apocryphal usage.—- τὸ ἅγιον in Heb. ix. 1, as in the LXX.
Num. iii, 38, Ex. xxviii, 30, xxxix. 1, 1 Kings viii. 10, denotes the sanctuary, 1.6.
the temple, for which elsewhere in the N. T., as before in the Apocrypha, ἱερόν is used,
a word avoided in the LXX., which could not have been employed in Heb. ix. 1. See
under ἱερός. Besides the singular (which denotes, according to the connection, a part
only of the temple, either the Holy place, as in Ex. xxvi. 33, or the Most Holy, as in
Lev. xvi. 16, xvii. 20, 23, 27; Ezek. xli. 23), the plural is employed, τὰ ayia, as a
name of the temple; in the historical books, however, only seldom (Lev. xxi. 12; Num.
iii. 29), whereas in the prophetical books, especially in Isaiah and Ezekiel, almost always.
So also in Heb. viii. 2, ix. 8, 12, 24, 25, x. 19, xiii. 11, where we are nowhere obliged
(as the connection requires in Ezek. xli. 21) to take it to denote the Holy of holies
(against Bleek, de Wette, Liinemann, Delitzsch). What is spoken of is not any
distinctive part of the sanctuary, but the sanctuary itself as the place of God’s presence,
See especially ix. 18, and Hofmann in Joc, On the other hand, in ix. 2, 3, it signifies
(as τὸ ἅγιον in Ex, xxvi. 33) the Holy place, in distinction from the Most Holy.—In
Matt. vii. 8, μὴ δῶτε τὸ ἅγιον τοῖς κυσίν, it signifies holy meats, usually τὰ ἅγια, Lev.
xxii. 2, 3, 4, and often.

᾿“Αγιότης. Von Hofmann says more appropriately, “ ἁπλότης would at once have
appeared inappropriate as an attribute of God. Moreover, with the reading ἁγιότητι
we have the weaker word eiduxp. following in the second place.” Still it is easier to

é

“Αγιότης 002 “Αγιασμός

understand the supplanting of the rarer word ἁγιότης by ἁπλότης than vice versa. In
contrast with what follows, οὐκ ἐν σοφίᾳ capx., and as a synonym of eiduxp., ἁγιότης
must have appeared strange, whereas the Pauline ἁπλότης would almost spontaneously
occur as much more readily blending with e/duxp., and as suited to the contrast.
Weighty, therefore, as are the witnesses for ἅπλ., especially that of the Peshito, the
preference must be given to the reading of A B C and others, ὡγιότης.

᾿Αγιάξω. As ἅγιος stands contrasted with κοινός, ἁγιάζειν when its object is
something κοινός, cannot be accomplished without an ἀφορίζειν, 1.6. without a withdrawal
from fellowship with the world. Still this does not exhaust the meaning, either with
reference to the relation implied in ἁγιάζειν towards God, or towards the world, and all
that is other than itself. This holds good of passages such as Jer. xii. 3; Lev. xx. 26;
ef. 1 Chron. xxiii. 13, ΡΠ hos 513), Hence it is erroneous to explain ἁγιάζειν by
ἀφορίζειν, as is done in patristic Greek.

‘Aytaopos. For the active meaning, cf. Chrys. Or. 1 de pseudoproph., τὸ μνημονεῦσαι
αὐτοὺς (i.e. τοὺς ἡγουμένους) ἁγιασμός ἐστι ψυχῆς. Basil, Hom. in Ps. xiv., τὸν ἁγιασμὸν
κατορθώσας ἄξιός ἐστι τῆς ἐν τῷ ἁγίῳ ὄρει KatacKknvecews.—In the 2nd edition of this
work the active signification was regarded as prevailing in the N. T., and this has been
defended by Hofmann, especially on 1 Pet. i. 2, for all those passages in which ἁγιασμός
is not, as in Ecclus. xvii. 8, vii. 31, employed to render Ὁ, But the fatal objection of
Huther (on 1 Pet. i. 2) must be regarded as conclusive against this view. The passive
signification can in no passage be rejected except in 1 Pet. i. 2 and 2 Thess, ii. 13. But
even in these it cannot really be called in question. ‘Ayacyds is not, like ἁγιότης and
ἁγιωσύνη, the attribute holiness, but the state of being sanctified, sanctification, not as a
process, but as the result of a process (strictly speaking, the process fulfilled is the object
of it); and this meets the objection of Hofmann, that, taking it passively, ἁγιασμὸς
πνεύματος can only mean the holiness of man’s spirit or God’s. What is meant is really
the sanctification wrought by the Spirit, and therefore called after Him, which in 2 Thess.
ii. 13, εἵλατο ὑμᾶς ὁ θεὸς εἰς σωτηρίαν ἐν ἁγιασμῷ πνεύματος, as well as in 1 Pet. i. 2,
ἐκλεκτοὶ ἐν ἁγιασμῷ πνεύματος, is represented as the embodiment and result of divine
election. This signification is unquestionable, not only in Rom. vi. 19, παραστήσατε τὰ
μέλη ὑμῶν δοῦλα τῇ δικαιοσύνῃ εἰς ἁγιασμόν, and consequently in ver, 22, δουλωθέντες
δὲ τῷ θεῷ ἔχετε τὸν καρπὸν ὑμῶν εἰς ἁγιασμόν, but particularly also by its contrast with
ἀκαθαρσία, 1 Thess. iv. 7, οὐκ ἐκάλεσεν ὑμᾶς ὁ θεὸς ἐπὶ ἀκαθαρσίᾳ, ἀλλ᾽ ἐν ἁγιασμῷ
(where the change of prepositions is to be noted; ἁγιασμός accompanies and characterizes
the calling), and accordingly vv. 3, 4 likewise, τοῦτό ἐστιν τὸ θέλημα τοῦ θεοῦ, ὁ
ἁγιασμὸς ὑμῶν, ἀπέχεσθαι ὑμᾶς ἀπὸ τῆς πορνείας, εἰδέναι ἕκαστον ὑμῶν τὸ ἑαυτοῦ σκεῦος
κτᾶσθαι ἐν ἁγιασμῷ καὶ τιμῇ. Cf. Oecumenius on 1 Thess. iii, 18, τοῦτο ἀληθῶς
ἁγιασμός, τὸ παντὸς ῥύπου καθαρὸν εἶναι. In like manner with 1 Thess. iv. 3, 4, 7,
Clemens Rom. uses the word ; see ad Cor. i. 35, 2, ὡς μακάρια καὶ θαυμαστὰ τὰ δῶρα τοῦ

“Αγιασμός 003 Κατηγορέω

θεοῦ" ζωὴ ἐν ἀθανασίᾳ, λαμπρότης ἐν δικαιοσύνῃ ἀλήθεια ἐν παῤῥησίᾳ, πίστις ἐν πεποιθῆσει,
ἐγκράτεια ἐν ἁγιασμῷ. Ibid. ο. 80. 1, ποιήσωμεν τὰ τοῦ ἁγιασμοῦ πάντα, φεύγοντες
καταλαλίας ; cf. Eph. v. 3, καθὼς πρέπει ἁγίοις. In like manner, in Heb. xii. 14, εἰρήνην
διώκετε μέτα πάντων καὶ τὸν ἁγιασμόν, οὗ χωρὶς οὐδεὶς ὄψεται τὸν κύριον (cf. Matt. v. 8),
and 1 Tim. ii. 15, μένειν ἐν πίστει καὶ ἀγάπῃ καὶ ἁγιασμῷ μετὰ σωφροσύνης, the
meaning is not a mode of conduct, but a state produced, as also Chrysostom, Theophylact,
Theodoret on Heb, xii. 14 explain it, though they interpret it wrongly on account of
σωφροσύνη in the limited sense of chastity, continency. In 1 Cor. i. 30, Χριστὸς ἐγενήθη
copia ἡμῖν ἀπὸ θεοῦ δικαιοσύνη τε καὶ ἁγιασμὸς καὶ ἀπολύτρωσις, stress is to be laid
not only upon its combination with ἀπολύτρωσις (Hofm.), but with the much narrower
δικαιοσύνη, and we must keep in mind Eph. iv. 24, Luke i. 75, as well as 1 Cor. v. 11,
Heb. x. 10. Isa. viii. 14, ἔσται σοι εἰς ἁγίασμα, where the older editions read ὡγιασμόν,
is not a parallel, for here the word is synonymous with sanctuary. In patristic Greek,
ἁγιασμός often is used (as in the LXX. in the Apocrypha= sanctuary) of the Lord’s
Supper, of the water of baptism, and of consecration, either as divinely appointed or as
objects of holy reverence, answering to the use of ἁγιασμός to denote the T'risagion
in the Liturgy. Cf. Suiceri Thesaurus.

᾿Αγορεύω, to speak in the assembly of the people, then generally to speak, to talk.
Nowhere in biblical Greek, not even in Jer. xxxvii. 12 (Trommius), where the reading is
ἀγοράσαι. Hence

II pocayopeva, (a) to address, to greet; in the LXX. only in Deut. xii. 7, οὐ
προσαγορεύσεις εἰρηνικὰ αὐτοῖς = OY WII, compare Thue. vi. 16, δυστυχοῦντες οὐ προσα-
γορευόμεθα. (Ὁ) To designate, to give a name t9, with two accusatives, Wisd. xiv. 22;
1 Mace. xiv. 40; 2 Mace. i. 36; 2 Mace. iv. 7, x. 9, xiv. 37, κατὰ τὴν εὔνοιαν πατὴρ
τῶν ᾿Ιουδαίων προσαγορευόμενος. So in the N. T. Heb. v. 10, προσαγορευθεὶς ὑπὸ τοῦ
θεοῦ ἀρχειρεὺς κατὰ τὴν τάξιν Μελχισεδέκ, not = greeted (Delitzsch, v. Hofmann, and
by. Liinemann held as admissible), in which case προσαγορευθῆναι would need an
addition ; cf. Herodotion, ii. 8, 9, ἠσπάσαντο φιλίως συστρατιώτας προσαγορεύσαντες ;
Plut. Pomp. 13. And thus also the criticism that Heb. v. 10 cannot be understood of
the address in Ps. ex. falls to the ground; cf. Bengel, προσηγορία, appellatio sacerdotis
non solum secuta est consummationem Jesu, sed antecessit etiam passionem, tempore psalmt
cx. 4,

Karnyopé«, to speak openly against, to impeach, to accuse, mainly in a forensic
sense. Not in the LXX. With the genitive of the person, Matt. xii, 10; Mark iii. 2;
Luke vi. 7, xi. 34 (Rec.), xxiii. 2,10; John v. 45 (viii. 6, Rec.); Acts xxv. 5; Rev. xii. 10.
—twos tt, Mark xv. 3, 4; cf. Acts xxviii, 19, and the passive in Acts xxii. 30,
κατηγορεῖσθαί τι, of which we have no example in profane Greek, for τί is not the
nominative, as Wendt assumes by inference from Thuc, i 95, 2, ἀδικία πολλὴ

Κατηγορέω 604 Πανήγυρις

κατηγορεῖτο αὐτοῦ, which is rather to be compared with the impersonal κατηγορεῖται
twos, “the accusation against one is withdrawn,” Xen. Hell. v. 2.35, The passive in
Acts xxii. 30 stands as in Xen. Hell. iii. 5. 25, κατηγορουμένου αὐτοῦ; 2 Mace. x. 13,
κατηγορούμενος ὑπὸ τῶν φίλων. In like manner Matt. xxvii. 12; Acts xxv. 16.
Compare the construction elsewhere unknown, xarny. τινά, Rev. xii. 10, where the Rec.
text has the genitive. With two genitives, Acts xxiv. 8, xxv. 11, cf. Dem. 21. 5;
Isoc. 27 C,—a still rarer construction, so that some, ¢.g. Grimm, suppose an attraction of the
relative; τινὸς περί twos, Acts xxiv. 13; κατά τινος (Xen. Anab. i. 7. 9), and with the
genitive of the thing, Luke xiii. 14; πρός twa, to any one, Plat. Hutyphr. 2 C; John
v. 45; ἐνώπιόν twos, Rev. xii. 10. Absolutely = to perform the work of an accuser, Rom.
ii. 15; Acts xxiv. 2. For an aceusatio extra forum (Bretschneider, Grimm) we cannot
cite either 1 Mace. vii. 6, 25, 2 Mace. iv. 47, nor John v. 45, Rev. xii. 10, but only
Rom. ii. 15.

Κατήγορος, ὃ, the accuser, Acts xxiii. 30, 35, xxiv. 8, xxv. 16, 18 (John viii. 10,
Rec.) ; 2 Mace. iv. 5. Once in the LXX. Prov. xviii, 17 =22 jit’), he who first brings
his own complaint, with the remarkable combination ἑαυτοῦ κατήγορος, he who accuses
in his own behalf. Rev. xii. 10, Rec., instead of κατήγωρ, of the devil.

Κατηγορία, ἡ, accusation, incrimination, τινός against a person, Luke vi. 7, Rec.,
where Tisch. Treg. read κατηγορεῖν. κατά twos, John xviii. 29; 1 Tim. v.19. With
the genitive of the thing, Titus i. 6, μὴ ἐν κατηγορίᾳ ἀσωτίας, not indeed in order to
judicial punishment, but certainly for public condemnation.

Κατήγωρ, ὁ, Rev. xii. 10, Lachm. Tisch., instead of κατήγορος, not found in classical
Greek. The form answers to the rabbinical i7P, Targ. Job xxxiii. 23 = accuser, then
used as an appellation to designate Satan, as in Job i. 6 sqq., ii. 1 sqq.; Zech. iii. 1, 2;
1 Chron. xxi. 1. Cf. Oehler, Zheol. des A. T. ὃ 200. It describes Satan as the opponent
of God’s people, who resists God’s grace in His people collectively and in the righteous
individually, and who appears before God against them continually, especially in times
of great danger, and finally when the question is concerning their participation in
the αἰὼν μέλλων. For quotations at length, see Schéttgen, Hor. Hebr. et Talm. on Rev.
xii. 10, p. 1121 sqq. See διάβολος.

Πανήγυρις, ews, ἡ (the v is traced to the influence of the Aeolic dialect, οἵ,
Curtius, 714), a general and indeed festive assembly of the people, Thuc. i. 25. 3; Xen.
Hier. i. 11, ai κοιναὶ π., the assemblies of the people at the Olympic, Isthmian, Nemean
games; an assembly of the people of a festively-religious character, Pindar, Οἱ, ix. 145,
Ζηνὸς ἀμφὶ πανάγυριν. Xen. Hell. vi. 4. 30, τὴν πανήγυριν τῷ θεῷ καὶ ἀγῶνας
διατιθέναι, where processions (Herod. ii. 58, 7. καὶ πομπαὶ καὶ προσαγωγαί) and
sacrifices (Herod. vii. 111. 2, θυσίας ᾿Αθηναίων καὶ πανηγυρίας) were combined with
games and markets (compare Church festivals and wakes). Afterwards the word was

Πανήγυρις 605 Tlavijyupis

weakened by being used of any large gathering, and for festive pleasures in general, but
not so often, and its original force remained to such an extent that, eg., Clem. Alex.
Strom. vi, p. 309, ed. Sylb., says of the life of a Christian, ἅπας δὲ βίος αὐτοῦ πανήγυρις
ἁγία. αὐτίκα θυσίαι μὲν αὐτῷ, εὐχαί te καὶ aivor «7d. As to the synonym ἑορτή,
which likewise stood originally for religious feasts, it differs thus,—all the people take
part in the πανήγυρις, and in it the national religious life finds its festive expression, but
this reference disappears in ἑορτή.

Now it is singular and very significant that, in spite of the distinctively religious
character of Israel’s nationality and life, the LXX. use this word very seldom, and only,
so to speak, when compelled, just as in the case of ἀγαλλιᾶσθαι, obviously because
heathen customs were too closely associated with πανήγυρις. Though iO should
properly be rendered by πανήγυρις (the synonymous 3n being = ἑορτή), it is usually like
an rendered by ἑορτή (apart from the combination “pio oni, where through a wrong
derivation it 15 -- μαρτύριον). Only three times is it = πανήγυρις, Ezek, xlvi. 11; Hos.
ix. 5, ii, 11, where the accumulation of synonyms necessitated the choice of the word, as
also Amos ix. 21, where it is = "WY. Πανηγυρίζειν also occurs in Isa. lxvi. 10,
εὐφράνθητι ἅμα ἱἹερουσαλὴμ καὶ πανηγυρίσατε πάντες οἱ ἐνοικοῦντες ἐν αὐτῇ (=%3,
elsewhere ἀγαλλιᾶσθαι), where evidently the πάντες κιτιλ. led to the employment of
the word.

Equally manifest is the reason why the word is chosen in the only N. T. text where
it occurs, Heb. xii. 22, 23, προσεληλύθατε. . . μυριάσιν ἀγγέλων πανηγύρει καὶ
ἐκκλησίᾳ πρωτοτόκων x.7.»., Where Origen, Theophyl., Luther, e al. take it as in
apposition with pup., this latter being a designation of the angel-hosts, or (Bengel,
Lachm., de Wette, e¢ al.) of the dyy. παν, and the ἐκκὰ. mp. combined. This last is by
no means possible, for προσεληλυθήναι μυριάσιν as a privilege of the Ν, T. community
expresses no suitable thought. It is not even true that μυριάδες by itself denotes hosts
of angels in biblical Greek, the connection must indicate what myriads are meant.
Myriads of. angels are certainly meant in Deut, xxxiii. 2, Dan, vii. 10, and Jude 14,—
the only passages coming into view here,—because they are the myriads “ who surround
God’s throne,” whereas in Judith xvi, 3, ἦλθεν ᾿Ασσοὺρ ἐν μυριάσι δυνάμεως αὐτοῦ,
the hosts of Assyria are meant; cf. Ecclus. xlvii. 6; Gen. xxiv. 60; Ps. xci. 7, Now in
Heb. xii. 22 the connection requires some qualifying word with pup. and therefore
ἀγγέλων must belong to μυρ. and not to wav, The word following pup. ayy. is not
connected with καί; we have πανηγύρει καὶ ἐκκλ. πρ., but this is in order to avoid the
separation of the conceptions by «al παν. καὶ ἐκκὰ. The reason why the writer was not
content with simply saying καὶ ἐκκλησίᾳ may easily be seen, for the Ὁ. Τὶ Church,
Israel, was an ἐκκλησία, and indeed an ἐκκλησία πρωτοτόκων (Ex. iv. 22; Jer, xxxi. 9),
but not an ἐκκλησία which had the character of a πανήγυρις, a festive community ;
ef. vv. 20, 21, iv. 1 sqq. Therefore Alberti, Observat. philol., rightly says, elegans hic est
oppositio ad terrorem Sinaiticum.

TI poayo 606 Συνάγω

Προάγω, (1.) transitive, to lead forward or out; ἔξω, Acts xvi. 30; to bring forth for
legal proceedings or judgment, Acts xii. 6; ἐπί τινος, to bring forth before one, Acts
xxv. 26. For this use of the word, Raphel, Annot. philol. on Acts xii. 6, cites from the
classics, Arr, exp. Cyr. iv. 14. 3; Polyb. 1. 7. 12, εἰς τὴν ἀγοράν; and Krebs, Observat. ὁ
Joseph., cites Bell. Jud. i, 27. 2, eis τὴν δίκην. Antig. xvi. 11. 6, προαγαγὼν eis
ἐκκλησίαν... τοὺς ἐν αἰτίᾳ γενομένους. Vit, 11, εἰς τὸ πλῆθος. For the reading of
the codices A Β in Acts xii. 6, προσαγαγεῖν, οἵ, Polyb. xviii. 29. 8, προσάγειν τὸν
KnpuKa ... εἰς μέσον τὸ στάδιον.---(11.) Intransitive, to go before, (a) of place, as opposed
to ἀκολουθέω, Mark xi. 9 (cf. Matt, xxi. 9; 1 Tim. v. 24); Mark vi, 45; Luke
xviii. 39; 1 Tim. v. 24, ἁμαρτίαι προδηλοί... προάγουσαι eis κρίσιν, 1.6. sins which
judgment does not bring to light, but which call for judgment; for the thing meant see
Gen. iv, 10.—2 John 9, πᾶς ὁ προάγων καὶ μὴ μένων ἐν τῇ διδαχῇ τοῦ Χριστοῦ θεὸν
οὐκ ἔχει, where Rec. reads παραβαίνων. Here προάγ. is used in a sense not found in
the classics, and yet as answering to the transitive προάγειν = to lead astray, to mislead,
an intransitive προάγειν like this, as the synonym for παραβαίνειν, stands in fit contrast
to περιπατεῖν ἐν τῇ ἐντολῇ, ver. 6, and as predicated of the πλᾶνοι, ver. 7. The
explanation which makes it “a going forward” in the development of doctrine, a false
advance (Diisterdieck), cannot therefore be maintained. Tva, to go before one, Matt. ii. 9,
xiv. 22, xxi. 9; Lachm., Tisch., xxvi. 32, xxviii. 7; Mark x, 32, xiv. 28, xvi. 7; in a com-
parative sense, Matt. xxi. 31 (against Meyer).—(0) Of time, Heb. vii. 18, ἀθέτησις mpoa-
yovons ἐντολῆς; 1 Tim. i. 18, κατὰ τὰς προαγούσας ἐπὶ σὲ προφητείας, where ἐπὶ σέ
cannot be taken with προαγ., but belongs to προφ. The assumption that with the meaning
“earlier” we must have the aorist participle and not the present (Beck) is a mistake, cf.
Plat. Legg. iv. 719 A, 6 προάγων λόγος. Joseph. Ant. xix. 6. 2, ὅπερ ἐν ταῖς προαγούσαις
γραφαῖς παρέδομεν.----Ν οῦ in the LXX. Sometimes in the Apocrypha, but oftener transi-
tive than intransitive ; the latter only in 1 Macc. x. 77; 2 Macc. x. 27; Judith x. 22.

Συνάγω is in the LXX.= px and yap, which only occasionally are otherwise
rendered; also with ἐκκλησιάζειν, ἐξεκκλησιάζξειν = APR, only now and then for words
such as ὌΝ, 8°25, DID, and others; only rarely as a term. techn. like συναγωγή, not where
it is=mpx and pap, but only where it is= npn, eg. Num. i. 18, viii. 10, x. 7, seldom
elsewhere as in Isa, xxxv. 10, where it 18 τὸ ΠΠΒ. It is much less a term. techn. than the
substantive, and ovvay. συναγωγήν occurs much more rarely than ἐκκλησιάζειν, ἐξεκκλη-
σιάζειν συναγωγήν, and συνάγειν ἐκκλησίαν never occurs.—Xvvaywyy occurs constantly
for MY, which (not reckoning some mistaken places) is otherwise rendered only twice,
viz. Num. xvi. 46 by παρεμβολή, and Jer. vi. 18 by ποιμνίον, the result of a
misunderstanding of the passage, as if the ἔθνη were here meant, For np, συναγωγή
alternates with ἐκκλησία in a manner more fully explained under ἐκκλησία.---ΟΥ, Philo,
quod omnis probus liber, ὃ 12, ed. Mang. ii. 458, εἰς ἱεροὺς ἀφικνούμενοι τόπους οἱ
καλοῦνται aerate With this signification it recurs only three times in Josephus

Συνάγω 007 ᾿Α4γών

(according to Schiirer, Meutest. Zeitgesch. p. 469), Ant. xix. 6. 3; Bell. Jud. ii. 14. 4, 5;
vii. 3. 3. To designate the Christian Church or its gathering for worship συναγωγή
occurs in ecclesiastical Greek but very seldom; here, as a rule, it is used of the Jews,
their assemblies and places of meeting, or of Judaism in contrast with ἐκκλησία. See a
thorough and interesting exposition of the usage of the early centuries by Harnack in
Hilgenfeld, Zeitsch. f. wissenschaftl. Theol. 1876, 1, p. 104 sqq.

᾿Αποσυνάγωγος. For this word see Ruetschi, art. “Bann bei den Hebr.” in
Herzog and Plitt, Realencyklop. ii. 81 sqq. Riehm, art. “Bann” in his Handworterb. des
bibl. Alterthums ; Buxtorf, Lex. Talm. s.vv. snow, pan, 913. Lightfoot, Hor. Hebr. et Talm.
John ix. 22. J. A. Danzii, ritus excommunicationis ad illustrationem Matt. xviii. 18, in
Meuschen, NV. 7. cw Talmude illustr. p. 116 sqq. Winer, Realwérterb— Επισυναγωγή
in 2 Mace. ii. 7 stands contrasted with the dispersion, cf. i. 27, ἐπισυνάγαγε τὴν
διασπορὰν ἡμῶν, and accordingly =a bringing together (see Heb. x. 25), or a bringing
together again, cf. 2 Mace, ii, 18, ἐλπέζομεν ἐπὶ τῷ θεῷ ὅτι ταχέως ἡμᾶς ἐλεήσει καὶ
ἐπισυνάξει ἐκ τῆς ὑπὸ τὸν οὐρανὸν εἰς τὸν ἅγιον τόπον.

᾿Α γών, vos, 6, place of assembly, then the assembly itself, specially at the games,
and hence a designation for the games themselves, in particular the four ἀγῶνες ἑεροί,
the Nemean, Pythian, Isthmian, and Olympic games, whence not a few figurative expres-
sions are derived, e.g. βαλεῖν ἔξω ἀγῶνος, to transgress the limit or overshoot the goal; ἔξω
τοῦ ἀγῶνος, wide of the mark, not having to do with, and it finally denotes any struggle
and contest in the field or at law. Thus it is used of dangers, and efforts which involve
the overcoming of difficulties, as in Soph. Zrach. 158 of the labours of Hercules, As
the figure is foreign to O. T. ideas, it need not surprise us that the word with its
derivatives hardly ever occurs in the LXX., only in Isa. vii. 13, ἀγών, and in Dan. vi. 15,
ἀγωνίξομαι, both places indicating the difference between the Hebrew and Greek view.
Isa. vii. 13, μὴ μικρὸν ὑμῖν ἀγῶνα παρέχειν ἀνθρώποις Kal πῶς κυρίῳ παρέχετε ἀγῶνα; =
NPT, to make weary ; Dan. vi. 15, ἠγωνίσατο τοῦ ἐξελέσθαι αὐτὸν καὶ ἕως ἑσπέρας ἦν
ἀγωνιζόμενος ἐξελέσθαι αὐτόν --- 3 ὍΝ, to bear upon the heart (anwiety), and in the second
clause = wv, Hithpael, to endeavour. In the Apocrypha, on the contrary, it oceurs with
several derivatives, and in Josephus and Philo, see Grimm on Wisd. iv. 2. See especially
in the Apocrypha, Wisd. iv. 2, where the Greek figure preponderates, ἐν τῷ αἰῶνι
στεφανηφοροῦσα πομπεύει τὸν τῶν ἀμιάντων ἄθλων ἀγῶνα νικήσασα of ἀτεκνία μετὰ ἀρετῆς
or οἵ ἀρετή. Cf. 4 Mace, xii. 15, ἀγωνιστὴς τῆς ἀρετῆς. The figure best carried out in
4 Mace. xvii. 11 sqq., where ἀγών, as continually in this book, is used of martyr sufferings.
᾿Αγών, however, and ἀγωνίξεσθαι, in the N. T. sense as denoting the life-task of man, or
of the Christian, do not occur in the Apocrypha except Wisd. iv. 2; for Ecclus. iv. 28,
ἕως τοῦ θανάτου ἀγώνισαι περὶ τῆς ἀληθείας, does not signify pietatis officiis satisfacere
(Wahl), but to contend for truth and right against their perversion, cf. vv. 25, 26,
‘Elsewhere ἀγών stands for strife in. war, 2 Mace. iv. 43, x. 28, and often; once ἀγὼν

᾿Αγών 608 *Ayovia .

θανάτου, the anguish of the death struggle. Add, to Esth. 4, ἐν ἀγῶνι θαν. κατειλημμένη,
cf. θάνατος αὐτῶν ἐν ὀφθαλμοῖς αὐτῶν. In Wisd. x. 12, of the wrestling of Jacob at
Jabbok. In the N. T. the word stands for the life-task of the Christian, to maintain and
confirm his faith amid all hindrances, in temptation and attack, 1 Tim. vi. 12, ἀγωνίζου
Tov καλὸν ἀγῶνα τῆς πίστεως (where ἐπιλάβου τῆς ζωῆς ai. carries on the figure, eternal
life being the prize which we should strive after), 2 Tim. iv. 7, τὸν καλὸν ἀγῶνα
ἠγώνισμαι Tov δρόμον τετέλεκα, THY πίστιν τετήρηκα, On which Hofmann rightly says, that
all three propositions denote practically the same thing; the second retains the figure,
giving prominence to one particular kind of contest, while the third plainly declares what
had been figuratively affirmed, clearly expressing how entirely the apostle had done with
life. This life-task, this preserving and confirming of faith in every temptation and
attack, is expressed in Heb. xii. 1, δ ὑπομονῆς τρέχωμεν τὸν προκείμενον ἡμῖν ἀγῶνα ;
ef. ver. 2, xi. 39, 40, x. 36 sqq., προκείμενος being the usual word in the classics applied
to the contest prescribed by the announcement of the given orders and of the prize named,
as the task to be accomplished; it refers to any task denoted by ὠγών, Herod. ix. 60. 1,
ἀγῶνος μεγίστου προκειμένου ἐλευθέρην εἶναι ἢ δεδουλωμένην τὴν ᾿Ελλάδα ; vii. 11. 3,
ποιέειν ἢ παθέειν προκέεται ἀγών. Plato, Phaedr. 247 B, πόνος τε καὶ ἀγὼν ἔσχατος ψυχῇ
πρόκειται ; Epin. 975 A. Eurip. Or. 847, ψυχῆς ἀγῶνα τὸν προκείμενον περὶ δώσων, ἐν
ᾧ ζῆν i) θανεῖν ὑμᾶς χρεών. In a special sense, Phil. i 80, τὸν αὐτὸν ἀγῶνα ἔχοντες οἷον
εἴδετε ἐν ἐμοί, of conflict and suffering for the gospel against the ἀντικειμένοις ; cf. ver. 25 566. ;
1 Thess, ii. 2, λαλῆσαι τὸ εὐαγγ. τοῦ θεοῦ ἐν πολλῷ ἀγῶνι; cf. Acts xvii. 5 sq.—Col. ii. 1,
ἡλίκον ἀγῶνα ἔχω ὑπὲρ ὑμῶν... ἵνα παρακληθῶσιν ai καρδίαι, where it signifies the
anxiety and trouble which the apostle inwardly experienced in the accomplishment of his
life-task as named in i. 28; there is no ground for taking it specially or exclusively of
wrestling in prayer.

᾿Α γωνία ἡ, (I.) combat, more abstract and eclectic than ἀγών, giving prominence to
the pain and labour of the conflict. Hence (II) fear, the emotion of the wrestler before the
fight begins; ef. Aristotle, Probl. ii. 31, dy. φόβος τις ἐστὶ πρὸς ἀρχὴν ἔργου. Not the
same as φόβος, but rather trembling excitement and anxiety about the issue; οἵ, Hermann,
Fragm. lex, gr. 329, ἀγωνία δέ, φόβος ἀποτυχίας" φοβούμενοι yap ἀποτυχεῖν ἀγωνιῶμεν.
Dem. pro. cor. 236 combines ἐν φόβῳ καὶ πολλῇ ἀγωνίᾳ, so that the latter is clearly
the stronger word, as Aristotle also makes it. In later Greek this signification is more
frequent. Diod. Sic. joins it with ἀπορία. Often in Josephus with δέος. In the N. T.
Luke xxii. 44, γενόμενος ἐν ἀγωνίᾳ ἐκτενέστερον προσηύχετο; cf. Matt. xxvi. 37, ἤρξατο
λυπεῖσθαι καὶ adnpuoveiv; ver. 38; John xii. 27. It denotes not the fear which shrinks
and would flee, but the fear that trembles as to the issue, spurring on to the uttermost;
hence also Aristotle, Rhet. i. 9, excludes φοβεῖσθαι from ἀγωνία, περὶ dv ἀγωνιῶσι μὴ
φοβούμενοι περὶ yap τῶν πρὸς δόξαν φερόντων ἀγαθῶν τοῦτο πάσχουσιν. Luther
rightly adds, “ because He was wrestling with death.”

᾿Αγωνίζομαι 609 Φιλάδελφος

᾿Αγωνίξομαι, to contend for victory in the public games, 1 Cor. ix. 25 (οἱ ἐν
σταδίῳ τρέχοντες), then generally to fight, to wresile, John xviii. 36, with ἵνα μή following.
Of the task of faith in preserving amid temptation and opposition, 1 Tim. vi. 12, 2 Tim.
iv. 7, see ἀγών. To take pains, to wrestle as in a prize contest, straining every nerve to
the uttermost towards the goal, Luke xiii. 24, ἀγωνίξεσθε εἰσελθεῖν. . . ὅτι πολλοὶ
ξητήζουσιν εἰσελθεῖν καὶ οὐκ ἰσχύσουσιν. Cf. 1 Cor. ix. 25; Phil. iii, 12 sqq.; Heb. iv. 1.—
Of special pains and toil, Col. i, 29, εἰς ὃ καὶ κοπιῶ ἀγωνιζόμενος x.7.r., see under ἀγών.
1 Tim. iv. 10, εἰς τοῦτο γὰρ καὶ κοπιῶμεν καὶ ἀγωνιζόμεθα, where, however, Tisch. ed. 7,
perhaps rightly, as supported by the old versions, reads ὀνειδιξόμεθα; see Huther and
Hofmann in loc, Col. iv. 12, ἀγωνιζόμενος ὑπὲρ ὑμῶν ἐν ταῖς προσευχαῖς, where the
choice of the preposition ὑπέρ seems to be determined by the following προσευχή ; cf.
Rom. xv. 30, συναγωνίσασθαι ἐν ταῖς προσευχαῖς ὑπὲρ ἐμοῦ. The expression implies
hindrances in the development of the Christian life ; cf. under συναγωνίζομαι.

᾿Ανταγωνίξαμαι, to fight against a person, to be in conflict with him, tw/. In
the N. T. Heb, xii. 4, πρὸς τὴν ἁμαρτίαν, Cf, 4 Mace. iii. 5, τῶν παθῶν ὁ λογισμός ἐστιν
ἀνταγωνιστής.

᾽παγωνίξομᾳφᾳι, only in later Greek, to fight for or in reference to something,
with the dative of that which gives the occasion, Jude 3, τῇ πίστει, for the faith.
According to the connection the dative may sometimes be the opponent, Plut. Fab. 23,
τῷ ᾿Αννίβᾳ, or the repetition in Plut. Cim, 13, ταῖς νίκαις, to victories to add new conflicts.
This explanation seems more in keeping with the varied use of the word than that
following the analogy of ἐπιμαχεῖψ, to assist in fight.

Karayovifopas, likewise found only in later Greek, in Plut., Polyb., Josephus,
and others, to throw down, to subdue, Heb. xi. 33, βασιλείας.

Συναγωνίξομαι, to fight in company with, to assist in fight, to help to fight, Rom,
xv. 30. The word is chosen with reference to the opposers from whom the apostle
desired to be delivered, ver. 31, not like dywvif., Col, iv. 12. Neither here nor in Col.
iv. 12 are we to imagine a position such as that in Gen. xxxii,, a wrestling with God.

Φιλάδελφος, ov, loving one’s brother or sister ; (a) in the classics only literally of
brothers and sisters; cf, Plut. Sol. xxvii. 5 οἵ Cleobis and Biton, φιλαδέλφους καὶ
φιλομήτορας διαφερόντως ἄνδρας, The same combination in Josephus and 4 Mace. xiv., xv.,
where the word often occurs. In profane Greek also compare Plut. Zwe. xliii. 3 (where
the superlative occurs), Diod. Sic, iii, 56. Of the love of two sisters, Plut. guaest. Itom.
17 (p. 267 E). For the import of the conception, cf. Xen. Mem. ii. 3.17, χρηστός τε καὶ
φιλάδελφος ; 14, τὸν ἀδελφὸν εὖ ποιεῖν. Soph. Ant. 527, φιλάδελφα δάκρυ λειβομένη ;
cf, 523, οὔτοι συνέχθειν ἀλλὰ συμφιλεῖν ἔφυν.----(Ὁ) With a wider reference, love of one’s
fellow-countrymen, it is predicated of the prophet Jeremiah praying for his people, 2 Macc.
XV. 14,6 φιλάδελφος οὗτος ἐστιν ὁ πολλὰ προσευχόμενος περὶ TOD Aaod . . . Ἱερεμίας K.T.r,

——————eEEO—eEeE——————

Φιλάδελφος 610 "A8ns

—-(c) In the strictly Christian sense οἵ. ἀδελφός, 1 Pet. iii. 8, τὸ δὲ τέλος πάντες
ὁμόφρονες, συμπαθεῖς, φιλάδελφοι, εὔσπλαγχνοι, ταπεινόφρονες, Where as compared with
the preceding terms it is the more comprehensive word (cf. Xen. Mem. ii. 3.17), from which
those which follow are distinct; φιλάδ. sums up the bearing of Christians to each other ;
the epithets which follow describe what their behaviour should be to those without,

vv. 9, 13.

Φιλαδελφία, ἡ, (1.) in profane Greek (Plut., Luc.) brotherly love, of the love of
brothers and sisters, literally, to each other. Often, like ἀδελφότης and φιλάδελφος in
Josephus, in Mace. of the bearing of the seven brethren martyred by Antiochus, ef. chap. xiii.,
οὕτω δὴ τοίνυν καθεστώσης συμπαθῶς τῆς φιλαδελφίας οἱ ἑπτὰ ἀδελφοὶ συμπαθέστερον
ἔσχον πρὸς ἀλλήλους.----(11.) In the N. T. of the love of Christians one to another growing
out of a common spiritual life, Rom. xii. 10; 1 Thess. iv. 9; Heb. xiii. 1; 1 Pet. 1. 22;
2 Pet. i. 7. The idea which culminates in this use of φιλαδελφία as to relation and
bearing of Christians to each other, expressed in the N. Τὶ import of ἀδελφός and its
derivatives, is a valuable contribution to the moulding anew of ethics by Christianity.

Ψευδάδελφος, 6, false brother, in the distinctively N. T. sense of ἀδελφός, a
word which from the nature of the case must be foreign tv profane Greek. In Gal. ii. 4,
διὰ δὲ τοὺς παρεισάκτους ψευδαδέλφους, οἵτινες παρεισῆλθον κατασκοπῆσαι THY ἐλευθερίαν
ἡμῶν κιτιλ., it denotes those who had become members of the Christian Church, sharers in
its fellowship of life and love, but were mot so really, that is, inwardly, and therefore had
no right to be ἀδελφοί (παρείσακτοι, παρεισῆλθον). They had the companionship of the
ἀδελφοί, but real kinship of spiritual life was wanting. So 2 Cor, xii 26. By claiming
the name brethren, they began the weakening of the new conception thus expressed.

“A 8ns. The comparison of the wotd οἰ with the German Hille is a mistake.
There is indeed a connection between Hohle and Holle, but not that here assumed.
Both words spring from the same stem helan=celare ; thete is hot, therefore, the least
intimation in either of a cleft or efapty space. Delitzsch therefore rightly (in his Isaiah,
3rd ed. p. 82 sq.) abides by the signification sinking, lowering, depth, for Nv, 80 that in
Greek ἄβυσσος and not ἅδης answers to its meaning. See ἄβυσσος. But the German
Hille is both etymologically and by linguistic usage closely akin to the Greek ὕδης, since
it primarily denoted the person and then the abode of the goddess of Death, Hel, and
consequently the place of the dead; not till later the place of the damned. Ulfilas
renders ans by halja, whereas for yéevva he has no Gothic word, but adopts the Greek
guiainna, Not till after the 10th century did the present signification of the word
Holle = place of the damned, become gradually fixed; and not till after the 14th century
did this become the only meaning of the word. It has retained its original meaning in
the words of the Creed, He descended into hell, nidar steig zi hellin. Still in the 16th
century (¢g. in Fischart, Luther) it is written Helle, which is etymologically right, and it

“Adns 611 Aidas

did not pass into the form Hille (like zwelf into zwélf) until the 17th century. To this
day the form Helle appears in Helweg, as certain highways are designated in Westphalia
and Neiderhesse (Thuringia),—Hollenweg, Héllepfad also appear—those, namely, which
run west = way to Hell, way to the dead (hardly, as Grimm explains it, way of funerals) ;
ef. in the later Edda, Gylfaginning 49, den Helweg reiten=to ride to Hell; compare
further the designation of the Milky Way as Helweg. See Grimm, Deutsche Mythol.
4th ed. 667 sqq., 3,106, 338; Simrock, Deutsche Mythol. 3rd ed. 203 ; Heine in Grimm’s
Deutsch. Wb. ; Weygand, Deutsch. Wb., under “ Holle.”

"Ait8 os, ov, everlasting, eternal, continual, like the synonym αἰώνιος, which see ; from
ἀεί. But while αἰώνιος, answering to its substantive, negatives the end either of a space
of time or of unmeasured time, and is used chiefly where something future is spoken of,
ἀΐδιος excludes interruption, and lays stress upon permanence and unchangeableness,
especially with reference to the past or the present; cf. Xen. Cyr. vii. 5. 73, νόμος yap ἐν
πᾶσιν ἀνθρώποις ἀΐδιος ἐστιν, ὅταν πολεμούτων πόλις ἁλῷ K.T.r.; Sturz, est consuetudine
gentium perpetua lex, Plato, Deff. 411 A, ἀΐδιον τὸ κατὰ πάντα χρόνον καὶ πρότερον ὃν
καὶ νῦν μὴ διεφθαρμένον. Often in Aristotle and by philosophers since; in Aristotle
mainly with the idea of necessity ἀνάγκη ; cf. Ethic. Nicom. vi. 3, τὸ yap ἐξ ἀνάγκης ὄντα

ἅπλως πάντα ἀΐδια, τὰ δὲ ἀΐδια ἀγένητα καὶ ἄφθαρτα. De gener. et corr. ii. 11, εἰ ἔστιν

ἐξ ἀνάγκης ἀΐδιον ἐστι καὶ εἰ ἀΐδιον, ἐξ ἀνάγκης. It does not occur in the LXX., in the

Apocrypha only in Wisd. vii. 26, of wisdom, ἀπαύγασμα γάρ ἐστι φωτὸς aidiov. In

ii, 23 some MSS. read, ὁ θεὸς ἔκτισε τὸν ἄνθρωπον ἐπ᾽ ἀφθαρσίᾳ καὶ εἰκόνα τῆς ἰδίας
ἀϊδιότητος, instead of the more correct ἐδιότητος, which the author (with his liking for
combining words of the same root) chose in lieu of the ὁμοιότητος of Gen. i. 26; see
Grimm.—The word occurs twice in the N. T. Rom. i. 20, ἡ ἀΐδιος αὐτοῦ δύναμις
καθορᾶται, with which Hofmann compares Jas.i.17. Cf. Plutarch, convival. disp. viii. 1. 3
(718 A), Πλάτωνος ἀκούων πατέρα καὶ ποιητὴν τοῦ τε κόσμου Kal τῶν ἄλλων γεννητῶν
τὸν ἀγέννητον καὶ ἀΐδιον θεὸν ὀνομάξοντοςς. Cf. in patristic Greek, Athan. contra Ar.
or. 3 (in Steph. Zhes. s.v.), ἀρνοῦνται τὴν ἀϊδιότητα καὶ θεότητα τοῦ Adyou.—Jude 6,
eis κρίσιν μεγάλης ἡμέρας δεσμοῖς ἀϊδίοις ὑπὸ ζόφον τετήρηκεν.

Αἰδώς, οὖς ἡ, modesty, shame, reverence; synon. and often combined with σωφροσύνη,
from which it differs in that αἰδώς expresses the negative side of that modesty and shame
in the sight of wrong-doing, or transgression of propriety, which σωφροσύνη involves ;
Xen. Cyrop. viii. 1. 31, rods μὲν αἰδουμένους τὰ ἐν τῷ φανερῷ αἰσχρὰ φεύνοντας, τοὺς δὲ
σώφρονας καὶ ἐν τῷ ἀφανεῖ. Aristotle, Rhet. i. 9; οἵ, Niigelsbach, Homer. Theol. vi. 7
(p. 828), Nachhomer. Theol. v. 2.23; 1.14. Hence also the synonyms αἰσχύνη, δέος ;
αἰδώς is said to be shame in presence of the deed, αἰσχύνη shame after it; so Joh. Damasc.,
De fid. orthod. ii. 15, αἰδὼς φόβος ἐπὶ προσδοκίᾳ ψόγου, αἰσχύνη δὲ φόβος ἐπὶ αἰσχρῷ
πεπραγμένῳ: But this does not answer to the use of αἰσχύνεσθαι, and is right only so
far as αἰδώς is in no case predicated of him who violates his duty; it includes a paying

Δἰδώς 612 Αἷμα

homage or deference to that which is commanded ; and, eg., Hesiod employs it religiously
of reverence before the gods, a meaning, however, in which it does not subsequently occur;
but the element of rendering homage (σέβεσθαι) or deference to what is superior—zrpos
ἡλικίαν, πρὸς ἀρετήν, πρὸς ἐμπειρίαν, πρὸς evdokiay—is retained. Cf. Ammon in Steph.
Thes. Τὸ differs from δέος, as to keep back from differs from to withdraw from. It is
characteristic that this word, comparatively frequent in profane Greek, occurs only
exceptionally in the Bible. It does not occur in the LXX. In the Apocrypha only in
3 Mace, 1. 19 = shame, iv. 5 = modesty; αἰδεῖσθαι, Judith ix. 3; 2 Mace. iv. 34. In the
N. T. it occurs only once, and this in those pastoral Epistles which approach nearest to
the usage of profane Greek, and just in the sense of profane usage, 1 Tim. ii. 9, γυναῖκας
ον μετὰ αἰδοῦς καὶ σωφροσύνης κοσμεῖν ἑαυτάς. In Heb. xii. 28 we must, with Lachm.,
Tisch., Treg., Westc., read λατρεύειν τῷ θεῷ μετὰ εὐλαβείας καὶ δέους, instead of the Rec.
μετὰ αἰδοῦς καὶ εὐλαβείας. The rareness of the word is to be explained as in the like
case of σωφροσύνη, σώφρων, σωφρονεῖν. The fear of God as the principle and motive of
action takes the place of that which as shame in the presence of wrong, or as reverence
or respect in the presence of right (2 Mace. iv, 35, αἰδεσθεὶς τὸ Sixarov), nevertheless
gives prominence to the outward manifestation only.

᾿Αναΐίδεια, ἡ, recklessness, audacity, shamelessness, often in Homer and in prose.
In biblical Greek only in Ecclus. xxv. 22, ὀσγὴ καὶ ἀναίδεια καὶ αἰσχύνη μεγάλη γυνὴ
ἐὰν ἐπιχορηγῇ τῷ ἀνδρὶ αὐτῆς, and Luke xi. 8, διὰ τὴν ἀναιδείαν αὐτοῦ, of the recklessness,
disregard of considerations, of the man making the request. That it is not always
equivalent to shamelessness, impudence, is clear from Xen. Mem. iv. 3.14, ἐάν τις τὸν
ἥλιον ἀναιδῶς ἐγχειρῇ θεᾶσθαι, τὴν ὄψιν ἀφαιρεῖται. With Luke xi. 8 cf. perhaps in
quite a different sense, στόμα ἀναιδές, Ecclus. xl. 3. The adj. ἀναιδής, one who knows
no restraint, no deference, who is reckless, impudent, occurs often in the LXX. and
Apocrypha, ¢g. ἀναιδὴς προσώπῳ, Deut. xxviii. 50; Dan. viii. 23; Eccles. viii. 1. Av.
πρόσωπον, Prov. vii. 13, xxv. 14. “Av. ὀφθαλμός, 1 Kings ii. 31; Ecclus. xxvi. 11.
᾽Αν. στόμα, Ecclus. xl. 3.

Aiwa as the material basis of individual life, of the ψυχή, combined with σάρξ,
which mediates the possession of human nature in general (cf. John vi. 53-56), serves
in post-biblical Hebrew (Ὁ 3) as the general phrase to denote man, so far as the
material side in him is concerned, as distinct from θεός and πνεῦμα ; cf. Lightfoot, Horae
Heb, ad Matt. xvi. 17, infinita frequentia hane formulam adhibent seriptores Judaic,
eaque homines Deo opponunt. Wiinsche, Neue Beitriige zur Erliut, der νυ. aus Talmud
τ. Midrash on Matt. xvi. 17. Levy, Neuhebr. Worterb. under w3. Cf. Ecclus, xiv. 18.
ὡς φύλλον θάλλον, οὕτως γενεὰ σαρκὸς καὶ αἵματος" ἡ μὲν τελευτᾷ ἑτέσα δὲ γεννᾶται;
xviii. 18, πονηρὸς ἐνθυμήσεται σάρκα καὶ aipata, Matt. xvi. 17, uv. «. αἷμα οὐκ
ἀπεκάλυψέν σοι ἀλλ᾽ ὁ πατήρ μου ὁ ἐν τοῖς οὐρανοῖς, where stress is laid upon the
contrast between “flesh and blood” and the sublimity of God (6 ἐν τοῖς ovp.); ef. Isa

Αἷμα 613 Aipéo

xl. 13, xli. 22 sqq.; Jer. xxiii. 18; 1 Cor, ii, 10; whereas in Gal. i. 16, οὐ προσανεθέμην
σαρκὶ καὶ αἵμ., the idea is morally qualified—for the apostle does not mean others
(cf. v. 17) before whom he might have laid the matter, he means himself ;—the full
contrast,’ both natural and moral, comes out in 1 Cor. xv. 50, σ. «. αἷμα βασιλείαν θεοῦ
κληρονομῆσαι οὐ δύνανται. Instead of the usual order, αἷμα stands first in Heb. ii, 14,
ἐπεὶ οὖν παιδία κεκοινώνηκεν αἵματος καὶ σαρκός, where the Rec. capx. κ. αἵμ. is but
little supported, and Eph. vi. 12, οὐκ ἔστιν ἡμῖν ἡ πάλη πρὸς αἷμα κ. σάρκα. The
reason of this transposition is perhaps in order that the concept of sin associated with
the term σάρξ in Paul’s writings and the Hebrews, which is not treated of in these places,
might be excluded; but not, as Delitzsch on Heb. ii. 14 assumes, because αἷμα is the
more inward and important element, the immediate vehicle of the soul.

A ἱρέω, to take, to grasp, to seize. In biblical Greek, instead of the future αἱρήσω,
there occurs far oftener in the compounds the form ἑλῶ, middle ἑλοῦμαι, see ἀφαιρέω.
Instead of the 2 aor, middle εἱλόμην, we find the Alexandrine form εἱλάμην, 2 Thess.
ii, 13, Lachm. Tisch., often in the compounds, e.g. ἀφειλάμην, διειλάμην ; cf. Sturz, de. dial.
Macedon, et Alex. p. 60 sq.; Lobeck, Phryn. 183; Buttmann, Newtest. Gram, 96. 1;
Winer, § 13. 1a; Kiihner, § 226. 2, 4. Frequent as the word is in classical Greek, it
is as rare in biblical, and here only in the middle as=to-take for oneself, to seize for
oneself, to choose for oneself, to decide regarding something, as almost synonymous, like
ἐκλέγεσθαι with θέλειν, βούλεσθαι, εὐδοκεῖν, except that in αἱρεῖσθαι there is an
emphasizing of the subject, but in ἐκλέγεσθαι a reference to the object, and in θέλειν,
βούλ. eddox, the affection of the subject stands in the foreground. (Hofmann, on the
contrary, on 2 Thess. ii. 13, says ἐκλέγεσθαι emphasizes the relation in which the chosen
stands to the chooser, aip. the position in which the chosen now stands, inferred from the
qualifying statements there added.) In the LXX.="n3, which is usually rendered
ἐκλέγεσθαι, and often by αἱρετίζειν. Once = pin, Isa. xxxviii. 17; twice = in the
Hiphil, Deut. xxvi. 17, 18. “With the signification to choose, in 2 Thess. ii. 13, of the
divine election realized in history, εἵλατο ὑμᾶς ὁ θεός ; cf. Deut.-xxvi. 18. In this sense
with an accusative, Jer. viii. 3, εἵλαντο τὸν θάνατον ἢ τὴν ζωήν, for which in classical
Greek we oftener find μᾶλλον ἤ, as in Heb. xi. 25, μᾶλλον ἐλόμενος συγκακουχεῖσθαι....
ἢ K.T.A., OF πρό, avTiimJob xxxiv. 8, κρίσιν. Isa. xxxviii. 17, εἵλου μου τὴν ψυχὴν ἵνα
μὴ ἀπόληται. Deut. xxvi. 17, τὸν θεὸν εἵλου σήμερον εἶναί cov θεόν; ver, 18, κύριος
εἵλετο σήμερον γενέσθαι σε αὐτῷ λαὸν περιούσιον, Often in the classics, μᾶλλον
αἱρεῖσθαι, and without μᾶλλον, = to prefer ; so Phil. i. 22, τί αἱρήσομαι οὐ γνωρίζω, where
the primary and stronger signification to choose is clearly inappropriate, Weakened = to
will, 2 Sam. xv, 15; 2 Mace, xi. 25, Of derivatives, in the LXX. and Apoc., besides
αἵρεσις and aiperifw, aiperds, Ecclus. xx. 25, with following ἤ, therefore = to be preferred ;
in other places, but not comparatively, Jer. ix. 17, 2 Macc. vii. 14, in the passive;
Sus. 23, with a potential signification; Ecclus, xi. 31, evidently as a rendering of

Aipéw 614 ο΄ Αἱρετικός

2, for which in Prov. xvi. 16, xxii. 1, we find αἱερώτερος. In the N. T., αὐθαίρετος,
2 Cor. viii. 3, 17, self-chosen, voluntarily, often in Xen., Dem., Thuc., Polyb. (also equivalent
to self-ineurred or imposed, eg. κίνδυνος). Adverbially, 2 Mace. vi. 19; 3 Mace. vi. 6,
vii. 10.—é£auperds, Gen. xviii. 22 ; Theodot., Ex. xix. 5, where the LXX. read περιούσιος.
᾿Εξαιρέω =I only in Deut. xxxi. 11; elsewhere τε ἐο resewe, to save. In Wisd. viii. 4
there oveurs the dz. λεγ. aiperis, electrix, or as Sturz, 144, explains, guae delectatur.

Aipects, ἡ, the seizing, grasping, striving after something. In the first sense,
often = conquest, in the second also (a) = choice, as in Lev. xxii. 18, 21="222, 1 Mace.
viii, 30; Gen. xlix. 5. Thus in many combinations, eg. αἵρεσιν δοῦναι, προβάλλειν,
διακρίνειν, often in Attic as well as later Greek; Plato, Def. 413 B, δοκιμασία ὀρθή.
The explanation which follows there is noteworthy, εὔνοια αἵρεσις, and with this we may
compare Dem. pro cor. xviii. 166 (283), ἣν ἀπ᾽ ἀρχῆς εἴχετε πρὸς ἡμᾶς αἵρεσιν. Thus in
Polyb. often. Connected with this is the signification desire, effort, study, also intention,
ratio quam quis tenet, and the transfer is easy to the use of the word (Ὁ) in the schools,
of philosophic “tendencies.” Thus, however, is it used only in later Greek; we find no
indications of it in Plato or Aristotle. On the other hand, compare, ¢g., Diog. Laert.
i. 19, τοῦ δὲ ἠθικοῦ (sc. μέρους τῆς φιλοσοφίας) γεγόνασιν αἱρέσεις δέκα" ᾿Ακαδημαϊκή,
Κυρηναϊκή ᾿Ηλειακὴ «7. The word is in this sense applied to “tendencies” within
Israel, Acts v. 17, αἵρεσις τῶν Σαδδουκαίων; xv. 5, τῶν Φαρισαίων ; xxvi. 5; and used
of Christians, Acts xxiv. 5, τῆς τῶν Nafwpaiwv αἱρέσεως ; cf. ver. 14, κατὰ τὴν ὁδὸν ἣν
λέγουσιν αἵρεσιν οὕτως λατρεύω (cf. Diog. Laert. i, 20, αἵρεσιν λέγομεν τὴν λόγῳ τινι
ἀκολουθοῦσαν) ; xxviii. 22. Corresponding with the appearance or relationship of these
tendencies, αἵρεσις becomes (6) synon, with σχίσμα, διχοστασία, 1 Cor. xi. 19, Gal, v, 20,
2 Pet. ii. 1, only stronger than these, inasmuch as it denotes a tendency established or
self-contained pursuing its own way independently, separating itself from others, Upon
the peculiar relation in which such tendencies in the sphere of Christianity stand to the
Christian community, and not directly upon the use of the word of the philosophic
schools, does that application of the word in ecclesiastical Greek depend, which makes it
the name for tendencies and teachings in opposition to the Church; cf. Suiceri Zhes, s.v,
It is more a separate tendency, inasmuch as it includes a combating of the common
faith ; cf. Theodoret on 1 Cor, xi, 19, αἱρέσεις τὰς φιλονεικίας λέγει, οὐ τὰς τῶν δογμάτων
διαφοράς.

Αἱρετικός, ή, dv, (L) pertaining to choice, capable of choice (in an active sense),
Plato, Def. 412 A, σωφροσύνη... ἕξις καθ᾽ ἣν ὁ ἔχων αἱρετικός ἐστι καὶ εὐλαβητικὸς
ὧν χρή. It does not seem to occur thus elsewhere in profane Greek, Frequently, on
the other hand, (II.) in ecclesiastical Greek with the signification heretical, cf. Suicer,
Thes, sv, So in the N, T. Titus iii 10, αἱρετικὸν ἄνθρωπον μετὰ μίαν καὶ δευτέραν
νουθεσίαν παραιτοῦ, in a sense which does not as yet go beyond that of αἵρεσις in

1 Cor, xi. 19; Gal. v, 20; 2 Pet. ii. 1, For the thing meant, οἵ, Rom. xvi. 17, but not
᾿

-»

Αἱρετικός 615 ᾿Αφαιρέω

2 John 10, 11, where clearly one still belonging to the fellowship is meant whom ps
fellowship had eventually to exclude.

Αἱρετίξω, an Alexandrine word, Sturz, p. 144, frequently in the LXX. and
ecclesiastical Greek, from αἱρετός, see under aipéw, involving probably a strengthening of
the verbal concept; cf. Kiihner, § 328, 4,=to make an αἱρετός, therefore=to choose, to
elect, In the LXX. for the most part=7na, also for 78, Ps. exxxii. 13, 14; 75M,
Num. xiv. 8; and likewise in some places where a more special expression occurs in the
Hebrew which the LXX. generalize; thus Gen. xxx. 20=$z;, Mal. iii, 17=Son. In
Hos. iv. 17 it has~nothing answering to it in the Hebrew text. Elsewhere, Judg. v. 8,
Ps, exix. 30, 173, and Gen. xxx. 20, as well as in the Apocrypha, it stands always of
the divine election, with ἐκλέγεσθαι, 1 Chron. xxviii. 4; Ps. exxxii. 13; with ἐλεεῖν,
Zech. i. 17. With the accusative, Ezek, xx. 5; Hag. ii. 23; Zech. i. 17, ii. 16; Mal. iii. 17;
Num. xiv. 8; Ps. cxxxii. 13, 14. Elsewhere with ἐν following, answering to the Hebrew
273, 720, 1 Chron. xxviii. 4, xxix. 1; 2 Chron. xxix. 12; see under εὐδοκεῖν. The
same construction occurs once (1 Mace. ii. 19) in the Apocrypha, where in 1 Esdr, iv. 19,
1 Mace, ix. 30, 2 Mace. xi. 24, the accusative, or as in Judith xi. 1, 1 Esdr. viii. 10,
the infinitive follows. It is always in the middle in Psalms and 1 Mace. In the Ν. T.
the word occurs only as parallel with εὐδοκεῖν, Matt. xii, 18, ὁ παῖς μου ὃν ἡρέτισα --
Δ Jons, Isa, xlii. 1, where the LXX. has ἀντιλήψομαι αὐτοῦ.

᾿Αφαιρέω, very often in the LXX., especially as="4p, Kal and Hiphil ; on, Hiphil;
ἼΩΝ, Hiphil, and other words, The future ἀφαιρήσω does not occur in biblical Greek
except in Rey. xxii. 19, Received text; often, on the contrary, in the LXX. the otherwise
unusual form ἀφελῶ, which is now generally adopted as the true reading in Rev. xxii. 19;
ef. Luke xii. 18, καθελῶ: Upon this see Hermann on Eurip, Hel. 1279, and Buttmann,
Ausfiihrl. Griech. Sprachl, ii, 100, where the examples are collected (for the form of the
aorist ἀφειλάμην, Isa. xxxviii, 15, 1 Sam. xxx. 18, Job xxiv. 10, see under aipéw) ;=to
take away, as opposed to προστιθέναι, Deut. iv. 2, xii. 32; to ἐπιτιθέναι, Rev. xxii. 19,
In the classics construed with τινός τε, as in the N. T, Luke x. 42, ἥτις οὐκ ἀφαιρεθήσεται
αὐτῆς (for which Received text and Tisch. ed. 7 read ἀπ᾽ αὐτῆς, while Lachmann
brackets the preposition), So also Matt. xxvi. 51 (Mark xiv. 47), ἀφεῖλεν αὐτοῦ τὸ
ὠτίον (Mark, ὠτάριον). On the contrary, in Luke i. 25, ἀφελεῖν τὸ ὄνειδός μου, the
genitive is not, as in Gen. xxxii. 23, ἀφεῖλεν ὁ θεός μου τὸ ὄνειδος, dependent on the
verb, but on the noun, as in Luke xxii, 50, ἀφεῖλεν τὸ ods αὐτοῦ τὸ δεξιόν (Tisch., but
the Received text, αὐτοῦ τὸ ods); Rom. xi, 27, τὰς ἁμαρτίας αὐτῶν. Instead of the
construction τινός τι, tl ἀπό twos occurs far oftener in the LXX., eg. Ex. v. 8,11;
Deut. xii, 32; Josh. v. 9; 1 Sam. xvii. 26; sometimes also ἔκ τίνος, Judg. xxi. 6;
1 Chron. xi. 23, We find both combinations indeed in classical Greek, but the frequency
of the former in the LXX., is clearly owing to the influence of the Hebrew. We must
not confound with it Rev, xxii, 19, ἀφελεῖ ὁ θεὸς τὸ μέρος αὐτοῦ ἀπὸ τοῦ ζύλου τῆς

᾿Αφαιρέω 610 διαίρεσις

ζωῆς καὶ ἐκ τῆς πόλεως τῆς ἁγίας ; cf. Num. xii. 17; Isa. xxii. 19, With τὰς ἁμαρτίας
and its synonyms as object, it denotes the removal of the μίασμα of guilt (cf. above τὸ
ὄνειδος), Heb. x. 4, where it is said of the sacrifices, ἀδύνατον αἷμα ταύρων καὶ τράγων
ἀφαιρεῖν ἁμαρτίας ; cf. Jer. xi. 15; Isa. 1, 16, λούσασθε, καθαροὶ γένεσθε, ἀφέλετε τὰς
πονηρίας τῶν ψυχῶν ὑμῶν. In Lev. x. 17 of the office of the high priest. Differently
in Ezek. xv. 9=to refrain from sin, to forsake it. But in Rom. xi. 27, with God as the
subject, it is used of the forgiveness of sin as synon. with ἀφιέναι, ὅταν ἀφελῶμαι τὰς
ἁμαρτίας αὐτῶν (from Isa, xxvii. 9), as in Ex. xxxiv. 7,9; Num. xiv. 18; Zech. iii. 4;
Ecelus. xlvii. 12, It expresses the manner in which sin is removed from the subject of
it—The middle occurs in this way only in Rom. xi. 27; Isa. xxvii. 9; 2 Sam. xii. 13;
again in the N, Τὶ Luke xvi. 3, whereas in the classics the middle is more frequent than
the active; in the LXX. Micah ii. 8; Esth, iv. 4, viii. 2; Ezek. xxvi, 16; Prov. xx. 19,
and other places; but on the whole it is rarely used by them.

Περιαιρέω, to take away from around, cf. 2 Cor. iii. 16, τὸ κάλυμμα. Of the
taking away of sin by sacrifice, Heb. x. 11; of the divine forgiveness, 1 Chron. xxi. 8;
Zeph. iii. 15; Ps, exix. 39; in the last case τιενέ τι.

Διαιρέω, to take one from another, to divide, to part, to apportion, to assign,
More frequently in the LXX., especially=p$n, myn; and here the future also διελῶ,
Lev. i. 12, 17, v. 8; likewise Ecclus, xxvii. 25. The middle διελοῦμαι, Ex. xxi, 35; Prov.
xvii. 2; the aorist διειλάμην, Josh. xxii. 8, In the Ν, Τὶ τινί τι, Luke xv. 12; 1 Cor. xii, 11.

Ataipeccs, ews, ἡ, (L) dividing, distribution, Xen., Plato, Polyb., eg. Pol. iii. 2. 8,
συμφρονήσαντες ᾿Αντίοχος καὶ Φίλιππος ἐπὶ διαιρέσει τῆς τοῦ καταλελειμμένου παιδὸς
ἀρχῆς; 40. 9, τῆς χωρᾶς. Then (11.) classification, separation, difference, frequently in
Aristotle of the distribution of genus into species. In the LXX. (111.) in a passive
sense="9M, Josh. xix. 51, Oftener =Np>M9, division, of the divisions of priests and
Levites, the twenty-four ἐφημερίαι of them, 1 Cor. xxiv. 1, xxvi. 1, 12, 19,
xxvii. 1, 2, 4, 6, xxviii. 1; 2 Chron, viii. 14, xxxv. 10; ef. vv. 5, 12; Ezra vi. 18.
Usually passive. Active only in Judg. v. 16; Ps. cxxxvi. 13; Ecclus, xiv. 15;
Judg. ix. 4.

_ ‘In the N.T. only in 1 Cor. xii. 4, 5, 6, διαιρέσεις χαρισμάτων εἰσίν, τὸ δὲ αὐτὸ
πνεῦμα" καὶ διαιρέσεις διακονιῶν εἰσίν, καὶ ὁ αὐτὸς κύριος, καὶ διαιρέσεις ἐνεργημάτων
εἰσίν, ὁ δὲ αὐτὸς θεὸς ὁ ἐνεργῶν τὰ πάντα ἐν πᾶσιν =apportionments or distributions in a
passive sense, That the meaning differences is inadmissible is evident not only from ver. 11,
πάντα ταῦτα ἐνεργεῖ τὸ ὃν καὶ αὐτὸ πνεῦμα διαιροῦν ἰδίᾳ ἑκάστῳ ὡς βούλεται, but also
from ver. 7, ἑκάστῳ δὲ δίδοται ἡ φανέρωσις τοῦ πνεύματος πρὸς τὸ συμφέρον. The
χαρίσματα, διακονίαι, ἐνεργ. are various designations of the same things, namely, the gifts
wherein the φανέρωσις of the Spirit appears. The apostle is not saying that the Spirit
bestows different gifts,—for in their plurality their distinctiveness is self-evident,—but he

Διαίρεσις 617 Αἴρω

would remind his readers that the gifts are distributed, and therefore the possessors of
them are exhorted to a mutual communication and fellowship.

Αἴρω, the Attic form of the Homeric ἀείρω (according to Curtius, 348, from Felpa,
and a prothetic from a root var, to raise, to rise), future ἀρῶ, and hence aorist ἦρα, while
the imperfect is pov; see Curtius, Gr. ὃ 270, 1; Kiihner, ὃ 343; 1 aor. pas. ἤρθην, fut.
ἀρθήσομαι--ἴο raise, to raise aloft, both to hold or to bear wp, and to take away. How
varied the situation may be is evident from the comparison of John viii. 59, xi. 39, 41,
xx. 1, Rev. xviii. 1, where in every case the same object (A/@o0s) is spoken of with various
kinds of movement. The meanings of the word are arranged according to the variations
of aim—(I.) (a) in general to lift up, to take up, eg. stones, John viii. 59; Mark vi. 43,
κλασμάτων κοφίνους ; viii. 8, περισσεύματα; vv. 19, 20; Matt. xiv. 20, xv. 37;
Luke ix. 17; Acts xx. 9, ἔπεσεν κάτω καὶ ἤρθη νεκρός ; Mark xvi. 18, ὄφεις. The=
to raise aloft, to lift up on high, Rev. x. 5, τὴν χεῖρα; John xi. 41, τοὺς ὀφθαλμοὺς ἄνω,
where the addition ἄνω, like εἰς ὕψος, Isa. xxxvii. 23, εἰς τὸν οὐρ., li. 6, though not
necessary, is not superfluous (Wahl) ; for not only might there be another direction meant,
as κύκλῳ, Isa. xlix. 18, εἰς εὐθεῖαν, Jer. iii. 2, but the expression alpew τοὺς ὀφθαλμούς
may sometimes signify to turn away the eyes, as in Soph. Trach. 795. Figuratively, τὴν
φωνήν, Luke xvii. 13 ; Acts iv. 24. More frequent in the N. T. in these combinations is
ἐπαίρειν, see Matt. xvii. 8; Luke vi. 20, xvi. 23, xviii. 23; John iv. 35, vi. 5, xvii. 1;
Luke xxiv. 50, xi. 27; Acts ii. 14, and often. Hence arises the use of the word of
spiritual excitement, in classical Greek the passive, eg. Soph. Ant. 111, ἀρθεὶς νεικεων
ἐξ ἀμφιλόγων. Eur. Hee. 69, τί ποτ᾽ αἴρομαι ἔννυχος οὕτω δείμασε; also φόβῳ, ἐλπίσι,
often in Plutarch, So in Josephus, Ant. iii. 2. 3, of δ᾽ ἦσαν ἐπὶ τὸν κίνδυνον τὰς ψυχὰς
ἠρμένοι καὶ πρὸς τὸ δεινὸν ἑτοίμως ἔχοντες ἤλπιζον ἀπαλλαγήσεσθαί ποτε THY κακῶν ;
iii, δ. 1, ἡρμένοι ταῖς διανοίαις ὡς μετὰ τῆς ἐπαγγελίας τῶν ἀγαθῶν. Liban. Or. x. 265 A,
ἡ ψυχὴ... τισὶν αἵρεται καί τισι καθέλκεται καί τισι μετεωρίζεται (in Wetstein on
John x. 24), Connected with this employment of the word is its adoption to render the
Hebrew oy we? xb, to lift up the soul towards, to long after, Deut. xxiv, 15, Ps. xxv. 1,
Ixxxvi, 4, cxliii. 8, by the active αἴρειν τὴν ψυχὴν πρός τι in the LXX.; ef. ἐπαίρειν τὴν
ψυχήν, Prov, xix. 18. Hence in a somewhat forced and inverted way the word is used
in John x, 24, ἕως πότε τὴν ψυχὴν ἡμῶν αἴρεις ; How long do you excite our souls?
How long dost thou keep us in suspense? and there is no need to adopt the strange
explanation of Elsner, Observ. Scr. in loc., after the analogy of ψυχὴν αἴρειν ἀπό τινος --
to kill, John x. 18, guamdiw enecas nos, h. ὁ. tam diurna mora excrucias, as in Lue, Jup,
trag, 43, σὺ ἡμᾶς ἐπισφάττεις, thou killest us with thy words, Connected with this in
like manner is the use of alpew of departure of ships or armies. Thus Acts xxvii. 13,
ἄραντες... παρέλέγοντο τὴν Κρήτην, where ἀγκύραν is not to be supplied (which Plut.
sometimes joins with it), but either the accusative ναῦν or the dative νηΐ; in the classics
the accusative is very rare, eg. Thue, i, 52, 2, ναῦς ἄραντες ἀπὸ τῆς γῆς, more commonly

Αἴρω 618 Αἴρω

with or without the dative ταῖς ναυσί, as also of departure of an army with or without
στρατῷ; cf. Arr. Exp. vi. 21, αὐτὸς δὲ ἄρας ἐκ Παττάλων. Thucyd. ii. 23. 1, ἄραντες ἐκ
τῶν ᾿Αχαρνῶν ; iii. 32.1, ἄρας δὲ ἐκ τοῦ ἐμβάτου παρέπλει. Josephus, Ant. xiii. 4. ὃ, ἄρας
ἀπὸ τῆς Κρήτης κατέπλευσεν εἰς Κιλικίαν; ἴχ. 11. 1. Answering to this we find Philo
and Josephus using αὔρειν for setting out on a journey, Philo, Vit. Mos. 615, ἄρας ἐβάδιζε
μετὰ γυναικὸς καὶ τέκνων ὁδὸν τὴν κατ᾽ Αἴγυπτον ; Josephus, Ant. vii. 5. 1 (see Kypke,
Observat. Ser. ii. 136). So μεταέρω, Matt. xiii. 53, xix. 1; Aquila, Gen. xii. 8, where the
LXX. have ἀπέστη. It is unnecessary to take alpew in these places intransitively, as
Kriiger in Thue. ii. 23. 1 does; cf. Winer, § 38.1. It simply stands without an object
as in other senses, Matt. ix. 16, alpes τὸ πλήρωμα αὐτοῦ ἀπὸ τοῦ ἱματίου ; Mark ii. 21,
αἴρει τὸ πλήρωμα ἀπ᾽ αὐτοῦ τὸ καινὸν τοῦ παλαίου (Rec. τὸ wr. adtod)=to take away
from, Rev. xxii, 19, ἐάν τις ἀφέλῃ ἀπὸ τῶν λόγων κιτλ, Further, compare συναέρειν,
Matt. xviii. 24.----(Ὁ) To take up, to lift up, to carry about, Matt. xi. 29, ἄρατε τὸν ζυγόν
pou ἐφ᾽ ὑμᾶς ; cf. Lam. iii. 27; Theocr. xxvii. 20.—Matt. xxvii. 32, ἵνα ἄρῃ τὸν σταυρόν ;
Mark xv. 21. Hence the expression peculiar to the N. T., dpae τὸν σταυρὸν αὐτοῦ, to
take one’s cross wpon him, Matt. xvi. 24; Mark viii. 34 (x. 21, Rec. Tisch. ed. 7);
Luke ix. 21. Generally to bear, Matt. iv. 6; Luke iv. 11, ἐπὶ χειρῶν ἀροῦσίν ce (from
Ps. xci. 12); Mark ii. 3, αἰρόμενον ὑπὸ τεσσάρων; Rev. xviii. 21, λίθον.----(ὁ) To take to
oneself, ¢.g. ῥάβδον, πήραν, ἀργύριον, e al.; Luke ix. 3, xxii. 36; in this way the middle
is used in the classics, 6... ὅπλα. Generally =to take, to take away, Matt. xvii. 27, xx. 14,
ἄρον τὸ σὸν καὶ ὕπαγε; xxii. 13; 1 Cor. vi. 15.

Following up this we have now the meaning (11.) (a) to lift up, to take up in order to
take away, 6... the covering stone from the grave, John xi. 39, 41, xx. 1; to lift up in
order to carry away, e.g. κλίνην, κράββατον, Matt. ix. 6; Mark ii. 9, 11, 12; Luke v. 24;
John v. 8, 9, 10, 11, 12; τὸ σῶμα, Matt. xiv. 12; τὸ πτῶμα, Mark vi. 29, for burial ;
thus, in Plutarch frequently, equivalent to to bury. Hence equivalent to to take, to
carry away, Mark xv. 24, βάλλοντες κλῆρον ἐπ᾽ αὐτὰ τίς τι ἄρῃ. Also = to fetch, Matt.
xxiv. 17, 18; Mark xiii. 15, 18—() To take away from any one, Matt. xxv. 38, ἄρατε
an’ αὐτοῦ τὸ τάλαντον ; Luke vi. 29, 30, xi. 29, xix. 24, 26; Matt. xiii, 12; John xx.
2, 3,15, x. 18, xvi. 22, xvii. 15, ἐκ τοῦ κόσμου.----(6) To put away, to take out of the
way, ἐκ τοῦ μέσου, Col. ii, 14; ἐκ μέσου ὑμῶν, 1 Cor. v. 2 (Rec., Lachm, ἐξαρθῇ); Mark
iv. 15, αἴρει τὸν λόγον τὸν ἐσπαρμένον ἐν αὐτοῖς. John xix. 31, 38, xx. 13, 15,
ef. ver. 2. So in the combination αἴρειν τὰς ἁμαρτίας, 1 John iii. 5; τὴν ἁμαρτίαν,
John i, 29 = to take away, to make away with, answering to the Heb. ἦν x. This
denotes either to bear sin = to make atonement, or to take away sin =to forgive it. In
the first sense the LXX. render λαμβάνειν τὴν ἁμαρτίαν, Lev. v. 1, xvi. 21, 22,
xix. 8, xx. 17; Num. v. 31; Ezek. iv. 5; ef. Ezek. xviii, 19, 20, λαμβάνειν τὴν
ἀδικίαν, or as in Isa, liii. 12, ἀναφέρειν; cf. 1 Pet. 1, 24. Num. xiv. 33, ἀνοίσουσι τὴν
πορνείαν ὑμῶν, or as in Num. xx. 17, κομίζειν. Compare Ezek. xxxiii, 10, αὐ ἀνομίαι
ἡμῶν ἐφ᾽ ἡμῶν εἰσίν. On the other hand, αἴρειν τὴν ἁμαρτίαν denotes the removing of

Aipo 619 Αἰσθάνομαι

--

sin, putting it away, 1 Sam. xv, 25, xxv. 29. Cf. Ex. xxviii, 88, ἐξαίοειν. Isa
xxxiii, 24, ἀφεθῇ γὰρ αὐτοῖς ἡ ἁμαρτία : ἮΝ Nb? ΓΞ Iv Ὀνπ, In both cases sin is
regarded as guilt. Both representations meet in Lev. xx. 19, ἁμαρτίαν ἀποίσονται,
clearly expressing the thought that their sin was to be done away by putting those
committing it to death. Where py x is used to express forgiveness, there seems, as
in Lev. xvi. 22, 23, Num. xviii. 1, 23, to underlie it the idea of a transfer of sin to
the propitiatory offering; cf. Ex. xxviii. 38. Certainly in αἴρειν τὴν dp. what is
ineant is forgiveness, or, as the case may be, provision for forgiveness. Accordingly,
there can be no doubt that in John i. 29 and 1 John iii, 5 the expression has
this sense; and this cannot be doubted, even if it be admitted that sin is here
spoken of as guilt. The connection in 1 John iii, 5 makes the signification to take
away unquestionable, ἐκεῖνος ἐφανερώθη ἵνα τὰς ἁμαρτίας ἄρῃ, καὶ ἁμαρτία ἐν αὐτῷ
οὐκ ἔστιν. Ver. 6, πᾶς ὁ ἐν αὐτῷ μένων οὐχ ἁμαρτάνει κιτιλ.; cf. vy. 3, 4. The
explanation which makes aip, τὰς ὧμ. -- [Π6 taking away of sins, so that they really are
not committed (Késtlin, Huther), or the implanting of the new man (Haupt), has against
it the use of αἴρειν in other places, as also the plural τὰς dy., which does not, like the
singular, denote indwelling sin, but sin in its manifestations, sin actually committed.
The objection that the words in this sense are not in keeping with the admonition with
which they are joined, ver. 3 sqq., is obviated by 1 Pet. i. 17 sqq.; 2 Pet. i 9; 1 Cor.
vi. 20. As to John i. 29, the representation there given is modified by the fact that
there Christ is not described as the actor, as in the passage referred to in the O. T. He is
not represented as priest (as in 1 Sam. xv. 25; Ex. xxviii. 88) but as victim, as
ὁ ἀμνὸς τοῦ θεοῦ, whether we take the expression as borrowed from Isa, liii., or find in it
only a reference to the paschal lamb (see ἀμνός) ; compare Isa. 111, 12, dap, ver. 13, nb,
both = ἀναφέρειν. As ἀμνὸς tod θεοῦ, Christ (in either case) takes away sin by under-
taking the propitiation. In the signification to do away with, equivalent to to destroy, the
word occurs in Acts viii. 33, ἡ κρίσις αὐτοῦ ἤρθη, from Isa. liii. 8 (Heb. np?) ; ef, Diog.
Laert. v. 63, ἀράσθωσαν τὰς συνθήκας, ἃς ἔθετο Adimmos.—Lastly, αἴρειν occurs (d) in
later Greek as = to take out of the way, to kill, for which no example occurs in earlier
writers save Aristophanes, Ach. 565. Thus in Matt. xxiv. 39, ὁ κατακλυσμὸς... ἦρεν
ἅπαντας, carried them all away. Acts xxii. 22, alpe ἀπὸ τῆς γῆς τὸν τοιοῦτον. Luke
xxiii, 18, alpe τοῦτον! Acts xxi. 36; John xix. 15, ἄρον, ἄρον, σταύρωσον αὐτόν!
In the LXX. αἴρειν with its compounds is the proper rendering of xiv. In the N. T. we
have the compounds ἀπαίρω, ἐξαίρω, ἐπαίρω, μεταίρω, συναίρω, ὑπεραίρω without any
other noteworthy peculiarities, save that ἐπαίρω and συναίρω in the passages above
quoted are without object, and therefore seemingly intransitive,

Αἰσθάνομαι, to perceive, primarily to perceive with the senses, and then figuratively
of spiritual perception = to become conscious of, to observe, to wnderstand, more of immediate
knowledge than of that arrived at by reasoning; cf. Wisd. xi. 14, dre γὰρ ἤκουσαν διὰ

Αἰσθάνομαι 620 «ἰών

τῶν ἰδίων κολάσεων εὐεργετουμένους αὐτοὺς ἤσθοντο τοῦ κυρίου. In the Apocrypha in
both senses; rarely in the LXX., and there only of spiritual perception, as also in one
passage only in the N. Τὶ Luke ix. 45, ἠγνόουν τὸ ῥῆμα τοῦτο καὶ ἢν παρακεκαλυμμένον
ἀπ᾽ αὐτῶν, ἵνα μὴ αἴσθωνται αὐτό.

Αἴσθησιες, ews, ἡ, perception, sensational as well as mental, (α) actively, 6..χ. βραδεία
αἴσθ., slow to perceive ; then also (Ὁ) passively, e.g. αἴσθησιν παρέχειν, to become sensible of ,
αἴσθ. ποιεῖν τινε, to become cognizant of, to make oneself observed by any one. In the LXX.
only in Proverbs = ny%, xi. 9, xiv. 6, 18, xv. 7, xiv. 10, of knowledge based upon experience,
obtained by experience, experimental knowledge, and therefore in like manner passive.
Thus in the N. T. Phil. i. 9, προσεύχομαι ἵνα ἡ ἀγάπη ὑμῶν ett μᾶλλον καὶ μᾶλλον
περισσεύῃ ἐν ἐπιγνώσει καὶ πάσῃ αἰσθήσει. ᾿Επυγνώσις denotes the insight obtained by ἃ
penetrating knowledge, going down to the foundation; αἴσθησις is experimental know-
ledge, which is or becomes naturally manifold, and therefore it has the addition πᾶσα.
The meaning power or faculty of perception or knowledge (here = ¢act), answering to the
use of the word with reference to the senses merely, is inadmissible here, considering the
connection with ἐπυγνώσις ; nor can it be required by ver. 10. In Baruch vi. 41, more-
over, it has not this meaning (against Wahl),

Αἰσθητήριεον, τὸ, organ of sense, applied to the spiritual life only seldom, and
manifestly in a figurative manner, Plut. Mor. 1096 E, ἔστε δὲ τῆς ψυχῆς ἴδιον αἰσθη-
τήριον ὁ νοῦς. So in the LXX. in the only place where it occurs, Jer. iv. 19, τὰ
αἰσθητήρια τῆς καρδίας μου μαιμάσσει ἡ ψυχή μου. In like manner, but still more
decidedly figurative in Heb. v. 14, τελείων δέ ἐστιν ἡ στερεὰ τροφή, τῶν διὰ τὴν ἕξιν
τὰ αἰσθητήρια γεγυμνασμένα ἐχόντων πρὸς διάκρισιν καλοῦ τε καὶ κακοῦ, where
(as in 2 Sam. xix. 36) we cannot suppose there is a passing from the figure to the thing.

Αἰών is in the LXX.=DAY, which, however, signifies primarily a time whose end
or beginning withdraws itself from perception (from δον, to conceal), “a conception which
begins where the reach of our power of perception ceases” (Orelli, Die Hebr. Synonyma
der Zeit. u. Ewigheit genetisch u. sprachvergleichend wntersucht, Leipzig 1871, p. 70 sqq.),
therefore a never ceasing time, interminable a parte ante, if regarded as past, endless, as it
regards the future; cf. Gen. vi. 4; Josh, xxiv. 2; 1 Sam. xxvii. 8 ;—Ex. xv. 18; Deut.
xxiii. 3; Neh. xiii. 1, Not until afterwards does it come to mean a definite and specially
a future space of time, yet still involving within its limits uninterruptedness, unintermitted
continuance ; therefore, 6... Ex. xxi. 6, pbyb 139), δουλεύσει αὐτῷ εἰς αἰῶνα. So also von
Orelli, who calls attention to the fact that, ¢g.in Ex. xxi. 6 and in other places, the word
should be translated in German, auf immer, not auf ewig. Though we can hardly say,
with Delitzsch on Heb. i. 1, that it denotes “the end of history, which in the view of the
speaker forms the boundary of his range of view,” an interpretation which attributes to the
conception an ever-changing import, such as it certainly had not in the consciousness of

Αἰών 021 «ἰών

---

the O. T. writers,—nevertheless we may adopt his remark on Isa. ii. 2, where he says,
“ the conception is eschatological, but according to the measure of the speaker's range of
view.” While “in Gen. xlix. the acquisition of Canaan is put into this period of time, in
Deut. iv. 30 the destruction of Israel is denoted by it, cf. Hos, iii. 5; and, on the other
hand, in Isa. ii. 2, the end, in the strictest and most literal sense, is signified, beginning
with the commencement of the N. T. aeon and continuing till its conclusion ; cf. Heb.
i, 1; 1 Pet. i 20, with 1 Cor. xv. and the Apocalypse” (Delitzsch)—Still we must
remember not only the historical development of prophecy in general, but the fact that
in every case in close connection with the matter in question there is always a reference
to the Messianic future. Thus, for example, the acquisition of Canaan from a certain
point of view is a fulfilment of the Messianic promise, just as the deliverance from Egypt
serves as a guarantee of the Messianic deliverance. The end of days is the period in
which the history of the final decision is transacted. Cf ἘΞ Haupt on 1 John, p. 2.
As to 7 pbiy and 8327 nbiy, “ Distinetionem hane,” says Lightfoot on Matt. xii. 32,” invenias
in unaquaque fere pagina rabbinica.” san phy is the future which brings recompense ;
Mishna Sanhedr. 10. 1, “He who says the law is not from heaven has no part in the
future world.” As the time and world of recompense it has in it nothing that characterizes
the present state of the world, Berachoth 17. 1, “the xan ny has nothing in common
with the mn phy; in it there is neither eating nor drinking, nor marriage, nor business,
nor hatred, nor want, nor wrath, but the righteous shall sit on the thrones with their crowns
upon their heads, and shall delight themselves in the glory of the Shekinah ” (cf. Luke
xx, 34, 35; 1 Cor. vi, 13), Pirke Aboth, 4. 16, “The nm phy is like a vestibule to
the xan phy; deck yourself therefore in the vestibule, so that you may enter the Zriclinium,
the inner chamber.” The xan ody is eternal, for (Kiddushin 39. 2, οὐ al.) the promise
oD ΠΣ ΠῚ (Deut. xxii. 7, v. 16) will be in the age which is perfectly enduring, {.6. eternal.
Certain sects, eg. the Sadducees, asserted there is only one world, tnx yds phyn pe; and
therefore, according to Berach. 9. 5, the concluding form of benediction in the temple
which before ended with oby sy was changed into pdyn sy obyn jo; according to Sal.
Raschi, “That they might learn that there were two ny, and in contradiction of those
who denied the resurrection of the dead.” Cf. Tanch. 52 in Lightfoot (as above), “ Mundus
Suturus est cum jam exiit homo ex hoc mundo.”—[For the literature of this subject, see
Meuschen, WV. 7. ex Talmude illustr. pp. 1116-1183, where are collected the Dissertations
of Herm. Witsius, Diss, de seculo hoc et futuro; Jac. Rhenferd, 1, De phrasi graeca N. 7.
ὁ αἰὼν ὁ pérX., et Hebr. xan aby, exhibens summum argumentum, quibus probatur, seculum
Juturum non denotare dies Messiae ; 11. exhibens testimoniwm rabbinorum, ete.; 111, vin-
diciae sententiae de sec. fut—Lightfoot, Hor. Hebr. on Matt. xii, 32; Schoettgen, Horae
Hebr. Diss. de seculo hoc et fut. pp. 1153-1158; Buxtorf, Lex Chald. sv. ody.
Wetstein, Nov. Zest. on Matt. xii, 32. Based upon this, Bleek on Heb. i. 1 gives a not
very satisfactory review. See also my treatise on the Zschat. Rede, Matt. xxiv., xxv.
p. 247 sqq.; Schiirer, Neutest. Zeitgesch. § 29. 9.] In these expressions nay has, so to

Αἰών 622 Αἰών

speak, lost its meaning eternity, and received another for which we have not in German
any adequate term. ‘The otherwise corresponding rendering Weltzeit is not quite appro-
priate, because mn ndy is finite, xan oby is infinite or unending; the one denotes what is
temporal, the other what is eternal. We cannot definitely say how this usage was
established. The first step is supposed to have been the use of xan ody to denote the
future ; but as Orelli (p. 80 sq.) says, “The plural owby, frequently used in prophetic
and poetic diction, while intended to strengthen the conception, unavoidably added a
corresponding limitation ; and, moreover, by the combinations ἜΜΠΟΡΟΙ", ony ΠΥ), and the
prospect of the new Messianic ordering of things, the hitherto established “ for ever ” itself
seemingly came to an end, While, nevertheless, the designation nhy was retained for the
Messianic order, it became usual also to designate by this word a period whose finite
duration could not be denied, whose end indeed was already before the eyes of all; and
this the phraseology proves, for the xan ody was contrasted with the nm oby, the latter
denoting the course of the world period, or what is temporal ; the former, the aeon beginning
with the renewal of the world, or eternity.” It is a matter of question, however, whether
mn phy or the odd of the law formed the point of departure of this phraseology, and not
rather the xan ody.

In the Ὁ. T. Apocrypha there occurs only one trace of this representation, Tobit
xiv. 5, ἕως πληρωθῶσι καιροὶ τοῦ αἰῶνος, where from the connection the αἰὼν οὗτος must
be meant. On the contrary, in 4 Esdr. the expression itself occurs ; vii. 42, 43, Praesens
seculum non est finis . . . dies enim judicti erit finis temporis hujus et initium temporis
Suturae immortalitatis, in quo transivit corruptela; viii. 1, Hoc seculwm fecit altissimus propter
multos, futurum autem propter paucos. It is no matter of surprise that Philo has not the
expression, considering his relation to Messianic hope ; it is observable that he places év
τῷ καθ᾽ ἡμᾶς αἰῶνι in contrast, not with the future, but with the past (πρὸ αἰῶνος), De
nom, mut. 1046a; ef. J. Β. Carpzov, Exercitatt. in Ep. ad Hebr. ex Phil. Al. on Heb, i. 1
and ii. 5. The absence of the word in this sense in the O. T. Apoc. may be significant,
however, as indicating the time when this theologowmenon arose.—The transference of
phy, in the sense of αἰών, to denote κόσμος, was all the more natural, because the view of
the future passes over to that of a future order of things; the representation of the world-
time, or the course of the world, leads on necessarily to that of the world in this time.
Compare the derivation of the German Welt, from weralt = gencration. Compare Orelli,
p. 82, “When nb came to denote, not only the dark hidden distance far away, but the
period of time stretching out from our now, the invisible sphere of time, in which all our
known life is included, the contents of this sphere would naturally be called by the same
name, 1.6. the world, not indeed as space, which like time is unlimited (Levy), but the
complex of all matter and forces, all causes and phenomena, which range themselves in
uninterrupted temporal sequence, and constitute a life-sphere. There is no proveable
trace in biblical Hebrew of the distinction of various nowy, nor of the signification world.

All the more common are both, in the Jewish language of the Messianic time and in other
E

«ἰών 623 Axon

dialects.” Cf. also Bleek and Delitzsch on Heb, xi. 3, Corresponding herewith is the use
of αἰών in the plural in the sense of κόσμος, but in the N. T. only in the Epistle to the
Hebrews, intended for Jewish-Christian readers. In apocryphal literature the singular;
but only in Wisd. xiii. 9, xiv. 6, xviii. 4, Cf. 4 Esdr. vi. 55, Propter nos creasti seculwm ;
ver. 39, δὲ propter nos creatum est saeculum, quare non haereditatem possidemus cum seculo %
—It has rightly been observed that αἰώνιος refers specially to the future, while ἀΐδιος
embraces past as well as future; see ἀΐδιος, Cf. Tittmann, de synon. in N. 7. i. 38, ald.
utrumque denotat, et qui practerito tempore omni fuit et gui non habet finem, sed αἰών. est,
cujus nullus finis cogitatur. This very fact that αἰώνιος, answering to the Hebrew nny,
excludes the end, makes the word appropriate for this use of it, without altogether
excluding its application to endless, long past times. 6

’"Axon. Compare Thue. i. 20. 1, τὰς ἀκοὰς τῶν προγεγενημένων ... 4Racavictws
map ἀλλήλων δέχεσθαι. Cf. 2 Sam. iv. 4, ὈΝΡΎΡῸ jain Saw nyov N33, ἐν τῷ ἐλθεῖν:
τὴν ἀγγελίαν Σ᾿ αούλ, gen, of the object. Gen. of the subject, John xii, 38; Rom. x. 16,
ἡ ἀκοὴ ἡμῶν; cf. Obad. i, 1; Jer. xlix. 14, ἀκοὴν ἤκουσα παρὰ κυρίου. Heb. yw, Isa.
xxviii. 9, 19, xxxvii. 7; Isa. 11], 7, εὐαγγελίζεσθαι ἀκοὴν εἰρήνης, and so also Isa. liii. 1,.
which is quoted John xii. 38; Rom. x. 16, τίς ἐπίστευσεν τῇ ἀκοῇ ἡμῶν. According to
the connection, nynw is that which is heard, what one hears, report, news, as in 1 Sam.
ii. 26; 2 Sam. xiii. 30; 1 Kings ii. 28 (ἀκοὴ ἣν ἀκούω), x. 7, and other places, or in a
derived sense but akin to this, that which one says, tells=accownt, communication, message,
announcement. Thus in Isa. xxviii. 9, 111. 7, 11, 1, and other places. The LXX. render _
the word thus used in some places by ἀγγελία, Isa. xxviii. 9; Prov. xxv. 26; Ezek. vii. 26,
xxi, 12 (the same word which they use in a weakened sense for ny Mw = report, in 2 Sam.
iv. 4, showing how nearly akin the significations of ἀκοή and ἀγγελία are). We must
find the connection between the primary meaning and the sense of the word in all these
passages in the fact that the contents of the communication, announcement, or message
is something which the proclaimer of it has himself heard (what the prophet has heard
from Jehovah and utters for the people to hear, as Delitzsch explains it). In this way,
also, is ἀκοή used. Compare, besides the places quoted above for the passive signification,
Plato, Zim. 21 A, ποῖον ἔργον τοῦτο Kpitias ... διηγεῖτο κατὰ τὴν Σόλωνος ἀκοήν,
6 Solonis relatione. Plut. de εἰ Delph, 386 A, πλάττεσθαι ἱστορίαν καὶ ἀκοὴν ἑτέρων.
Hence is explained the use οἵ ἀκοή as term. tech. for the proclamation of salvation,
gospel preaching based upon the divine word, upon the divine commission, synonymous
with κήρυγμα, which simply gives prominence to the immediate and commissioned
reproduction of the divine message, whereas in ἀκοή speaker and hearer stand in the
same relation to the contents of the message. Thus Rom. x. 17, ἄρα ἡ πίστις ἐξ ἀκοῆς,
ἡ δὲ ἀκοὴ διὰ ῥήματος θεοῦ (cf. Thuc. in the places quoted, where ἀκοὴν δέχεσθαι is
synon. with the foregoing πιστεύειν), where, from the connection with ver. 16, we cannot:
understand the actus audiendi; for the thing meant, see Num. xxiv. 4. In like manner.

a

"Akon 624 Παρακούω

Heb. iv. 3, ὁ λόγος τῆς ἀκοῆς; 1 Thess. ii. 13, παραλαβόντες λόγον ἀκοῆς (cf. Ecclus.
xli. 23), passages which clearly show that ἀκοή is used as a term. techn. While this is so,
however, in Gal. iii. 2, ἐξ ἔργων νόμου τὸ πνεῦμα ἐλάβετε ἢ ἐξ ἀκοῆς πίστεως, and
ver. 5, ὁ ἐπιχορηγῶν ὑμῖν τὸ πνεῦμα... ἐξ ἔργων νομου ἢ ἐξ ἀκοῆς πίστεως, we can
hardly (with Hofmann) read, instead of ἀκοὴ πίστεως, πιστις ἀκοῆς, a combination
required neither by the antithesis with ἐργ. vou. nor by the connection with ver. .6,
because the antithesis is really heightened by the objectiveness of the gospel ‘preaching.
being contrasted with the merely subjective conduct. To the conception ἔργα νόμου an
ἀκοὴ πίστεως answers far better than a πίστις ἀκοῆς, in which case we should have
expected πίστις εὐαγγελίου. The genitive πίστεως may very well be explained as the
genitive of the object, following ἀκοή in its indisputably established passive sense,

Εἰσακούω, -σομαι, 1 aor. pass. εἰσηκούσθην, fut. εἰσακουσθησομαι. Used by
the poets as a strengthened form of the simple verb, and construed in like manner.
Otherwise = to listen to, mostly with the gen. of the person or thing, to listen to one, to
give heed to, to do his will; according to the connection, either = to obey, or = to hear;
cf. Gen. xlii. 21, 22, where we have both meanings side by side. LXX. = νον (in the
sense to hear, also=2y, see below), Gen, xxxiv. 17; Ex. vi. 12; Num. xvi. 8. In the
N. T.=(a) to obey, 1 Cor. xiv. 21, ἐν χείλεσιν ἑτέρων λαλήσω τῷ λαῷ τούτῳ Kal οὐδ᾽ οὕτως
εἰσακουσονταί μου, from Deut. i. 43. In the sense (Ὁ) to hear, to give ear to, of hearing
prayer, Deut. ix. 19, εἰσήκουσε κύριος ἐμοῦ; Num. xx. 16, τῆς φωνῆς ἡμῶν. In this
sense also = my, Job xxx. 15, xxxv. 12; Ps. iv. 2, lxix. 17, exliii. 1, 7, and often, which
is also rendered, and in like connections, by ἐπακούω. So in the Ν, T. the passive, and
with a personal subject, Matt. vi. 7, δοκοῦσιν ὅτι ἐν τῇ πολυλογίᾳ αὐτῶν εἰσακουθήσονται.
Heb. v. 7, εἰσακουθείς of Christ (see more on this passage under εὐλάβεια). Cf. Ecclus,
iii, 5, ἐν ἡμέρᾳ προσευχῆς αὐτοῦ εἰσακουθήσεται. With a thing as subject, Luke i, 13,
εἰσηκούσθη ἡ δέησίς σου (and so Ecclus. li. 11); Acts x. 31, εἰσηκ. cov ἡ προσευχή. In
the LXX. the passive does not occur, but the verb is construed with the accusative, still
with a neuter and never with a personal object (in 2 Chron. xviii. 21 the true reading
is not εἰσήκουσεν, but ἔσωσεν αὐτόν), δέησιν, Job xxvii. 9 (Ecclus, xxxii, 16); κραυγὴν
πτωχῶν, Job xxxiv. 28; τὴν ἐπιθυμίαν τῶν πενήτων, Ps. x. 17; τὸν στεναγμόν,
Ex. ii, 25, vi. 5; τὸν γογγυσμόν, Ex. xvi. 7, 8, 9, 12; λόγους, Isa. xxxvii. 4, Compare
Herod. ix. 60, ὥστε καὶ ταῦτα ἐσακούειν. Also in the sense to obey, with the accus. of
the thing, τὰς ἐντολάς, Deut. xi. 28; Judg. ii, 17, iii, 4 (Ex. xvi. 28, xix. 9=70v). In
quite a general sense, Hab. iii. 1, εἰσακήκοα τὴν ἀκοήν σου καὶ ἐφοβήθην ; cf. Thuc.
iii. 34. 3, ὑπὸ τῆς μείζονος βοῆς τῶν πολεμίων τὰ ἐν αὑτοῖς παραγγελλόμενα οὐκ
ἐσακούοντες.

Παρακούω, to hear beside, both to hear by the way, and to fail to hear. In the

first sense perhaps it might be taken in Mark v. 36 (Volkm., Weiss), if with Tisch. and
Tregelles we read παρακούσας τὸν λόγον instead of the Rec. ἀκούσας, which Lachm

Παρακούω 625 ᾿Ακροβυστία

adopts. As, however, the word mentioned in ver. 35, though not addressed to Jesus,
must not only have been overheard but understood by Him, the reading παρακούσας
seems more probably to have arisen from the misapprehension that Christ’s word in
ver, 36 implied that He had not heard the communication of ver. 35, Cf. Esth. iv, 13,
ἐὰν mapaxovons =wrn, Hiphil, which in Ps, xxxix. 13 = παρασιωπᾶν; Symmachus,
mapaxovetv.— Elsewhere in the N. T. only in Matt, xviii. 17, ἐὰν δὲ παρακούσῃ αὐτῶν
... ἐὰν δὲ καὶ τῆς ἐκκλησίας παρακούσῃ = not to hear, to pay no heed to, to refuse
obedience; LXX. Esth. iii, 8, τῶν νόμων τοῦ βασιλέως οὐ παρακούουσιν = DY DS,
Tobit iii, 4, τῶν ἐντολῶν. Often in Polyb. with the genitive of the person or thing; so
also in Josephus, Lucian, Epict. With the accusative, Esth, iii, 3, ra ὑπὸ βασιλέως
λεγόμενα = “3. Absolutely, Isa. Ixv. 12, ἐλάλησα καὶ παρηκούσατε = yor xd; see
Esth, iv, 13.

Ὑπακούω. The use of this word by itself to denote habitual and constant
obedience is akin both with its use as = yow, to denote obedience to the declared will of
God,—and not only to the law,—Gen. xxii. 18, xxvi. 5; Lev. xxvi. 14, 18; Deut.
xxvi. 14, 17, xxx. 2; Jer. xiii. 10,11; Isa, 1. 10, e al. and also with its use with.
reference to the commands of wisdom, Prov. ii. 2 (ef. xvii. 4) = 2¥p, Hiphil, Ecclus.
iv, 15, xxiv. 22.—JIn the LXX. it is usually joined with the genitive, only occasionally,
as in Gen, xxxix. 10, Prov. viii. 1, xv. 23, Job v. 1, ix. 3, xiii, 22, xiv. 15, with the
dative. In profane Greek it occurs with both constructions; but the latter, which is
the only one in the N. T., seems to be more usual in prose.

᾿Ακροβυστία, ἡ, from ἀκρόβυστος, and like this used only in biblical and
Christian Greek ; even Josephus and Philo, in spite of undoubted knowledge, seem not
to use the word (in Philo, De Allegor, i. 49, ed. Paris, it does not occur where Lev,
xix. 23 is quoted, and the printed editions usually have ἀκροβυστίαν, but the MSS.,
according to Pfeiffer, read ἀκαθαρσίαν). According to the construction of the word, it
can only be derived from βύω, βύξω, to fill up, to plug, to stop up (Homer, Herod.,
Lucian, often in later writers); Herod. vi. 125. 3, τοῦ τὸ στόμα (χρυσῷ) ἐβέβυστο.
Luc. Katapl. 5, BeBvopévoe τὰ dra, Heges. in Ath, vii. 290 1), βεβ. τὴν ῥῖνα.
Therefore ἀκρόβυστος = filled up, stopped up. This derivation is indeed disputed by
Fritzsche on Rom. ii. 26, and ἀκροβυστία is explained as = ἀκροποσθία, an expression
occurring in Aristotle and medical writers for the κοινὸν δέρματος καὶ βαλάνου (Arist.
H. A; i. 13, De part. an. ii. 13). But ἀκροβυστία does not mean the same as
ἀκροποσθία. Fritzsche’s statement is quite unsupported and untenable, pronuntiarunt
Alexandrini τὴν βύστην quam Graeci dixerunt τὴν πόσθην; and equally untenable is his
reason for rejecting the derivation from vw that it is not clear de cujusnam membri
extremitate agatur. ᾿Ακροβυστία and ἀκροποσθία are to be distinguished. While the
latter means only τὰ ἄκρα τοῦ αἰδοίου, ἀκροβυστία signifies a certain state of this, without
indeed naming it; but though thus silent, it is no more indefinite and general than is

᾿Ακροβυστία 626 ᾿Ακροβυστία

περιτομή, and is as plain in meaning as is this, which was always understood wherever
the Jews were known. Thus far, however, we must allow with Winer (§ 16. 4a) that
ἀκροβυστία seems to be a sort of substitute for ἀκροποσθία, being in its indefiniteness
more decent to denote the thing concealed. The word is clearly one formed by the Jews,
perhaps with the Hebrew MW in view, and it was used only by them. Cf. Eph. ii. 11,
ὑμεῖς τὰ ἔθνη ἐν σαρκὶ of λεγόμενοι ἀκροβυστία ὑπὸ τῆς λεγομένης περιτομῆς ἐν
σαρκὶ x... As the word thus points to and reminds one of ἀκροποσθία, so as
both to conceal the thing and to suggest a judgment concerning it, the substantive
was first formed, and afterwards the adjective ἀκρόβυστος, as is indicated by the
use of ἀπερίτμητος by the LXX. as the usual rendering of the adjective Dy ; for
ἀκρόβυστος occurs first in Aquila, Symm., Theodot., while it is wanting in the N. T.
Tt occurs, however, in the ecclesiastical writers; οἵ, Ignat. ad Philad. vi. 1, ἄμεινον
ἐστιν Tapa ἀνδρὸς περιτομὴν ἔχοντος χριστιανισμὸν ἀκούειν ἢ παρὰ ἀκροβύστου
᾿Ιουδαισμόν.

In the LXX. ἀκροβυστία is always used in a physical sense = ny, praecputium,
Gen. xvii. 11, 14, 23, 24, 25; Ex. iv. 25; Lev. xii. 3; Josh. v. 3; 1 Sam. xviii, 25, 27;
2 Sam. iii, 14; Jer. ix. 24, In Deut. x. 16 and Jer. iv. 4, on the other hand, where
ny stands in a figurative sense—2?-nory, the LXX. have oxAnpoxapdia, Aquila, Deut,
x, 16, ἀκροβυστία τῆς καρδίας. Cf. Ex. vi, 12, DY δὴν, LXX. ἄλογος ; Theodot,
ἀκρόβυστος χείλεσιν.

In the Apocrypha, only in 1 Mace. i. 15, Judith xiv. 10, both times in a literal sense,
How little the LXX. thought of a transference of the word appears in their translation
of Lev. xix. 23, where “foreskins” of fruit trees are spoken of which were to be treated as
the foreskin; the LXX. render ndw Shy by περικαθαρίξειν τὴν ἀκαθαρσίαν, while Aquila,
Jewishly-minded, coins the verb ἀκροβυστεῖν (ἀκροβυστίξειν would have been more
correct, for the former denotes a state, this latter an act).

The N. T., and especially the Pauline use of the term, is quite in keeping with that
of the LXX., inasmuch as the word is never applied to moral and spiritual things,
Col. ii. 11, 15 only seems to hint at such a figurative application. A further explanation
appears where ἀκροβυστία is not only (a) the physical foreskin itself, pracputium, as in Acts
xi. 3, Rom. ii. 25, Gal. v. 6, vi. 15, but also (Ὁ) the state of ἀπερίτμητος, Rom. iv. 10, τῷ
"ABp. .. . ἐν περιτομῇ ὄντι ἢ ἐν axpoBvertia. Ver. 11, τῆς πίστεως τῆς ἐν ἀκροβυστίᾳ,
εἰς τὸ εἶναι αὐτὸν πατέρα πάντων τῶν πιστευόντων δ ἀκροβυστίας (cf. διὰ περιτομῆς,
ii, 27, and the Ep. of Barnabas xiii. 6, πατέρα ἔθνων τῶν πιστευόντων δι’ ἀκροβυστίας τῷ
θεῷ). Ver, 12, τοῖς στοιχοῦσιν τοῖς ἴχνεσιν τῆς ἐν ἀκροβυστίᾳ πίστεως. Then (ec) of
the uncircumcised Gentiles (ἔθνη), to designate them as outside the διαθῆκαι τῆς
ἐπαγγελίας, the O. T. ἐκλογή, or the σπέρμα ᾧ ἐπήγγελται (Eph. 11. 12; Rom. ix. 4;
Gal. iii. 19), So in Eph. ii. 11 (where for ἐν σαρκί, cf. Jer. ix. 26, πάντα τὰ ἔθνη
ἀπερίτμητα σαρκὶ καὶ πᾶς οἶκος ᾿Ισραὴλ ἀπερίτμητοι καρδίας αὐτῶν) ; Rom. iii. 30;
Gal. ii. 7; Rom. ii, 26, 27,

᾿Αλήθεια 627 ᾿Αλήθεια

᾿Αλήθεια. In the LXX. ἀληθής, ἀλήθεια, ἀληθινός, ἀληθεύω answer to the
derivatives of ox, especially NOS and 728, and only occasionally to some other words.
JON, NOX, MAN are divided into two series of words, πιστός, πίστις, πιστεύειν, πιστοῦν
on the one hand, ἀληθής, ἀλήθεια, ἀληθεύειν on the other; and in such a way that the
verb, which hardly appears save in Niphal and Hiphil, is rendered by πιστόω and
πιστεύω, the part. Niphal by πιστός, ΠΡΟΣ partly by πίστις and partly by ἀλήθεια, but
NX, as a rule, by ἀλήθεια (only six times by πίστις), occasionally also by δικαιοσύνη,
ἐλεημοσύνη, NON WX = ἀγαθός, DION, DION = ἀληθῶς, ἐν and ἐπ᾽ ἀληθείᾳ, once --ὄντως,
ΤΩΣ mostly=yévorro. In the Hebrew the fundamental thought is different, the sphere
of MDS is richer, and the usage runs on different lines from ἀλήθεια, ἀληθής ; and as the
profane usage. The question therefore arises, How far does the usage of the LXX. affect
that of the N. T. in the case of this word? Does the N. T. ἀλήθεια occupy the sense
and range of the O. T. N28 or not? Inclined as we may be to answer in the affirmative,

it must not be overlooked that the profane usage, on the other hand, has been sufficiently
strong to retain its ground intact in the case of the adj. ἀληθής ; that this word stands in
the LXX. always as in good Greek, seldom occurring indeed, but oftener in the N. T.,
where also the sense does not differ from classical usage. The question as to the
influence of M28 concerns only ἀλήθεια and ἀληθινός.

The fundamental idea in jox is firmness,=¢o hold fast, trans. and intrans., rarely in
Kal, of which only the participle occurs=protector, nurse, παιδαγωγός, τιθηνός ; cf, TID,
2 Kings xviii. 16 =pillar ; LXX.= éornpvypéva. Usually in Niphal and Hiphil. The
Niphal answers to the use of Kal, Isa. xl. 4=¢o be carried, NIWA W-2Y WN23, ai θυγατέρες
σου ἐπ᾽ ὥμων ἀρθήσονται. Next it stands in the sense of ¢o be firm, sure, reliable,
ἸΩΝΣ DIP, a sure place, Isa. xxii. 23, 25,= τόπος πιστός. Then possess firmness, to be
enduring, 282 M3, 1 Sam. ii. 35, et al.=olxos πιστός, and of surely springing perennial
water, Isa. xxxiii. 16, τὸ ὕδωρ αὐτοῦ πιστόν. Jer. xv. 8, ὡς ὕδωρ ψευδὲς οὐκ ἔχον
πίστιν, and generally of whatever possesses continuance and tenacity. Deut. xxviii, 59,
νόσους πονηρὰς καὶ πιστάς. Isa, vii, 9, OND ND 5 BONN NP ON, “If ye will not hold
fast, ye will not remain firm;” Luther, “glaubet ihr nicht, so bleibet ihr nicht” (the
translation of the LXX., ἐὰν μὴ πιστεύσητε οὐδὲ μὴ συνῆτε, may be accounted for by the
prevailingly intellectual reference of πιστεύειν, or of ἀλήθεια in profane usage).
Ps, Ixxxix, 29, 1 nas NMA, ἡ διαθήκη μου πιστὴ αὐτῷ (cf. ver. 25). Isa. lv. 3, D2) ANS
DYN WNT ION nbiy N32, διαθήσομαι ὑμῖν διαθήκην αἰώνιον, τὰ ὅσια Δαβὶδ τὰ πιστά,
Of servants, witnesses, prophets, who prove themselves true, and are therefore trustworthy,
1 Sam, iii, 20 (see πιστός); and so of God, Deut. vii. 9; Isa. xlix. 7, ΠΝ) Ws TIM woe,
ἕνεκεν κυρίου ὅτι πιστός. When applied to words, Ps. xix. 9, exi. 7; Gen. xlii, 20;
1 Kings viii. 26; 1 Chron. xvii. 23; 2 Chron. i, 9, vi. 17, it expresses the idea of truth,
words which verify themselves, reliable, = to be found to be true, to be true; LXX. Ps, xix. 8,
οχὶ, 7- πιστός; Gen. xlii, 20 -- πιστευθῆναι ; in the other places -- πιστωθῆναι.--- ΤῊ

=

᾿Αλήθεία 028 ᾿Αλήθεια

Hiphil=to take fast hold, to keep firm, to trust, is δ΄ σα 8 τ πιστεύειν, and with reference
to words, statements, etc., it is=zo trust the truth of them. Thus NOS and 7M signify

to possess firmness, durability, to prove itself true, or the quality of solidity, continuance,
permanencé, and in ἃ derived way trustworthiness, reliableness, veracity, They do not
occur in a physical sense like (O82 with djpd, save in Ex. xvii. 12, The combination
nos pibyi occurs in Jer, xiv. 18 τε ἀλήθεια καὶ εἰρήνη, Isa. xxxix. 8, οἵ, Jer. xxxiii. 6, and
TRON = peace, Isa. xxxiii. 6. Isa. xlii. 3, NND, it means to bring or work out the right
of the poor and oppressed so that it be established; LXX. εἰς ἀλήθειαν ἐξοίσει κρίσιν,
which, as quoted in Matt. xii. 20, it is εἰς νῖκος, evidently an exegetical correction of the
strange aX. for the sake of the Greek reader. Cf. further ΤΟΝ Nix, a sure, self-attesting,
reliable sign; Josh. ii. 12, δώσετέ μοι σημεῖον ἀληθινόν ; cf. Deut. xiii, 2, 3. It is
evident that the rendering ἀλήθεια is regarded as the correlative of πιστεύειν. As
in Josh, ii. 12 nox is predicated of a sign, so in other places it is predicated of
the word or of a discourse=having stability and permanence, a certain and therefore
true word; and of narratives as=what answers to the reality or facts; of promises=
engagements which verify themselves by accomplishment; thus Deut. xxii, 20,
MYT ADIN A MOK ON, ἐὰν δι’ ἐπ᾽ ἀληθείας γένηται ὁ λόγος οὗτος. Instead of this
circumlocutory ἐπ᾽ ἀληθείας (cf. Dan. ii. 8, ἐπ’ ἀληθείας olSa=I¥. 19; 11, 47 =DbP MP; and
so DIDS, Job ix. 2, xix. 4, xxxvi. 3; Isa. xxxvii. 18; ἐν ad. 2 Kings xix. 7), NOX 737 is
rendered by λαλεῖν ἀλήθειαν, 1 Kings xxii. 16; 2 Chron. xviii, 15; Ps. xv. 2; Jer. ix. 5;
Zech, viii, 16; Prov. viii. 7. Cf. ὀμνύναι ἀλήθειαν, Ps, cxxxii. 12; λόγοι ἀληθείας,
Proy. xxii. 21; Eccles. xii. 10; Neh. ix. 13, νόμοι ἀληθείας, words or laws which stand,
which verify themselves, Gen. xlii, 16, ΝΡ ὩΝῚ DIAN ΠΌΝΠ 03725 VND, ἕως τοῦ φανερὰ
γενέσθαι τὰ ῥήματα ὑμῶν, εἰ ἀληθεύετε ἢ od, where the φανερὰ γεν. embodies the idea
associated with the Greek word while answering to the fundamental thought in the
Hebrew word, the being proved or verified, which jn3 embodies. That this is so, that the
fundamental thought in nox is firmness, permanence which ratifies itself, is clear from the
synonym ®¥P, firmness, certainty, Prov. xxii. 21, MOXY WX ovP wring, διδάσκω σε
ἀληθῆ λόγον καὶ γνῶσιν ἀληθῆ. Gen. xli, 32=122. Cf. Prov. xi, 18, 7pY-NPYB and
nix 2’, “a deceitful work, a sure reward.” The representation differs, the thing meant is
the same. The Greek keeps in view that which the thing proves itself to be (see above,
Isa. vii. 9, the LXX. version), and denotes its reality as established and demonstrated ;
adjGea expresses the agreement between word and reality, declaration and fact, while
the Hebrew (N28) describes that which is spoken of not only as real, but as enduring
and self-verifying. What is intended is in the issue the same though the form of thought
varies. Compare with Dan. ii. 47, ἐπ’ ἀληθείας ὁ θεὸς ὑμῶν αὐτός ἐστι ὁ θεὸς θεῶν,
2 Chron. xv, 8, MDs ‘Tox NO? ynind OTT OD, ἡμέραι πολλαὶ τῷ ἸἸσραὴν ἐν οὐ θεῷ
ἀληθινῷ. .

Here the expressions part company, and while ἀλήθεια is retained to render nnx, it
receives or takes up somewhat of its meaning, which was-all the more easy as it was the

᾿Αλήθεια 029 ᾿Αλήθεια

“ΟοἸτοαὐϊνο of πιστεύειν. Where ἀληθής, ἀλήθεια refer to persons, the reference is to their
trustworthiness in their engagements, declarations, promises, their truthfulness; ἀληθής τα
veraz, ἀλήθεια, veracity, integrity, Xen. Anab. ii. 6. 25, 26; Plut. Mar. xxix. 3, τὸν δὲ
Μέτελλον εἰδὼς βέβαιον ἄνδρα καὶ τὴν ἀλήθειαν ἀρχὴν μεγάλης ἀρετῆς κατὰ Πίνδαρον
ἡγούμενον. Here was the point of departure for the wider use by the LXX. οἵ ἀλήθεια
in the sense of nox. nox occurs very often, mostly of persons, especially of God, both as
an attribute and as the product of conduct. As an attribute it affirms, by the part.
Niphal γον), 1 Sam. ii. 35, iii. 20, Prov. xxv. 13 (see πιστός), that his nature is to
verify or prove himself faithful, so that one may rely upon him; cf. of God, Deut. vii. 9,
SDM nan Wwe pox by, θεὸς ὁ πιστὸς ὁ φυλάσσων τὴν διαθήκην καὶ τὸ ἔλεος τοῖς
ἀγαπῶσιν αὐτόν, καὶ ἀποδιδοὺς τοῖς μισοῦσιν αὐτὸν κιτιλ.; οἵ, xxxii, 4, TON ὃς
Sy Ts, Accordingly he who approves himself in God’s sight and stands before Him
(cf. Ps. i. 6, ὁδὸς ἀσεβῶν ἀπολεῖται), is said to walk in nox, ἀλήθεια, which is more than
veracity, integrity ; cf. 2 Chron. xxxii. 1, μετὰ τὴν ἀλήθειαν ταύτην, of the “ perfect”
walk of Hezekiah before his fall, therefore=proved faithful, the state of being approved
or verified ; cf. Ezek. xviii. 9, 2 Kings xx. 3, περιεπάτησα ἐνώπιόν σου ἐν ἀληθείᾳ, καὶ
καρδίᾳ πληρεῖ Kal τὸ ἀγαθὸν ἐν ὀφθαλμοῖς σου ἐποίησα. What is done in nox, ἐν ad,
possesses stability, and must stand so as to be relied upon; hence Judg, ix. 15, 16, ἐν ἀληθ.
καὶ τελειότητι ἐποιήσατε; ver. 19. The δουλεύειν τῷ κυρίῳ ἐν ad. (see above, Xen. Anab.
ii. 6. 26) is not only upright service, but is an attribute belonging to the δοῦλος who
proves himself true, and hence it means faithful and truthful service; 1 Sam. xii, 24,
δουλεύσατε αὐτῷ ἐν ad. καὶ ὅλη τῇ καρδίᾳ; without the καί in 1 Kings ii. 4; Ps, exliv. 19,
ἐπικαλεῖσθαι τὸν κυριὸν ἐν ad.; Isa. x. 20, of πεποιθότες ἐπὶ τὸν θεὸν TH aX. Thus nox
stands in contrast with deception, lying, wickedness, Prov. xi. 18; Hos. iv. 1, οὐκ ἔστιν
ἀλήθεια οὐδὲ ἔλεος οὐδὲ ἐπίγνωσις θεοῦ ἐπὶ τῆς γῆς, dpa καὶ ψεῦδος καὶ φόνος κατ. Cf.
1 Chron. xii. 17, εἰ εἰς εἰρήνην ἥκατε, as opposed to οὐκ ἐν ad. χειρός -- Β33 DON
(which the LXX. have wrongly apprehended and construed); for where these are a
man cannot be trusted. Therefore in Hos. iv. 1, Isa. lix. 14, 15, ἀλήθεια may
best be rendered trustworthiness. In such passages as Isa. lix. 14, 15, Ps. xi 1,
xxxi, 24, it might indeed be rendered truthfulness, provided this is not confined to truth
of word; nox vax are men who may be trusted, men approved, and approving themselve¢
as true men.

When nox is predicated of God, it affirms that He proves Himself true towards His
people, that His people may rely upon Him; His ΠῸΝ is the refuge of the suppliant, the
hope of the oppressed, and hence is often joined with 164. The greatest part of O. T.
usage treats of God’s nox, coinciding as this does with the meaning of ΠΝ in itself; cf.
Isa, xlii. 3. We find it with 707, ἔλεος, Ps. xxv. 10, xxvi. 3, xl 12, 1xi..8, Ιχχχν. 11,
Ixxxix, 14, eviii. 5, exv. 4, exvii. 2, exxxviii. 2; Isa. xvi. 5; οἵ, Ps. xxxi. 6, ἐλευτρώσω
pe ὁ θεὸς τῆς ἀληθείας; Ps. lxix. 14, ἐν τῇ πλήθει τοῦ ἐλέους σου, ἐν ἀληθείᾳ τῆς
σωτηρίας σου; Ps, xl. 11, xliii. 8, ἐξαπόστειλον τὸ φῶς σου καὶ τὴν ad. σου; Ps, xci. 4,

«nll EE IEE sie

a eS Te ee

᾿Αλήθεια 030 ᾿Αλήθεια

fF MIND MY, ὅπλῳ κυκλώσει σε ἡ Gd. αὐτοῦ. But that nox is not equivalent simply
and absolutely to faithfulness, is evident from the combinations with PTY, ΠΡῚΝ, and ΘΒ,
Ps, xl. 11, xiv. 5, Ixxi. 21, 22, Ixxxv. 11, Ixxxix. 14, exi. 7, cxix. 43, 138, 142, 160;
Isa. xvi. 5. Even God's righteousness is the hope of His people (see δίκαιος, δικαιοσύνη),
and neither this nor His nox is equivalent to Dn, or a special form of 1pm. Like
righteousness, God’s nox is manifested in contrast with His ἼΟΠ, not only in its reverse
aspect as judgment upon enemies, Ps. liv. 7, ἐν τῇ GA. cov ἐξολόθρευσον αὐτούς ;
Ps. xevi. 13, κρινεῖ τὴν οἰκουμένην ἐν δικαιοσύνῃ καὶ λαοὺς ἐν τῇ ad. αὐτοῦ; cf. vv. 11, 12;
Ps. xeviii. 2, 3, 9, but as righteous judgment upon sinful Israel itself, a sense which does
not belong to 10n; cf. Deut. vii. 9; Ps. exix. 75, ἔγνων κύριε ὅτι δικαιοσύνη τὰ κρίματά
cov καὶ ἀληθείᾳ ἐταπείνωσάς με; Neh. ix. 33, σὺ δίκαιος ἐπὶ πᾶσι τοῖς ἐρχομένοις ἐφ᾽
ἡμῖν, ὅτι ἀλήθειαν ἐποίησας καὶ ἡμᾶς ἐξημάρτομεν ; Dan. iv. 34 (where ἀληθινά -- Οἱ).
It is the truthfulness and reliableness of God, whereby He verifies Himself, which,
like righteousness, comes forth in behalf of those who in their poverty need it, in behalf
of the oppressed and wretched, and which also, like righteousness, asserts itself in the
opposite manner by way of judgment. ΠΟ is once rendered by ἐλεημοσύνη where it is
manifested as such, Isa. xxxviii. 18, οὐδὲ ἐλπιοῦσι of ἐν adov τὴν ἔλ. cov; cf. Ps, xxx. 11
(see above); but it is not the same, for it does not show itself merely thus; like
righteousness, it works justice for the oppressed, and, operating in the same manner as
pity, yet extends further. Hence the LXX. in Zech. vii. 9 and Ezek. xviii. 8 render
nox Haviy by κρίμα δίκαιον instead of drnOés,—xpipa δίκαιον ποιήσει ἀνὰ μέσον ἀνδρὸς
καὶ ἀνὰ μέσον τοῦ πλησίου αὐτοῦ. Righteousness suggests the thought of judgment,
the nox upon conduct, God’s self-vindication by action, and on man’s part ΡῚΝΣ is that
which has God’s judgment on its side, nox that which has stability; cf. Isa. xxvi. 2,
DAD WHY PY “3, δίκαιος λαὸς φυλάσσων δικαιοσύνην καὶ φυλάσσων ἀλήθειαν. "Ἔλεος,
ἀλήθεια, δικαιοσύνη are expected of kings and judges as well as God, Prov. xx. 28,
xxix. 14, Ps, xlv. 5, yea, of every good and God-fearing man; Prov. xiv. 22, πλανώμενοι
τεκταίνουσι κακά, σπέρμα δὲ δικαίων μισθὸς ἀληθείας ; Ps, xv. 2; Isa. xxvi. 2, xviii. 1,
οἱ ὀμνύοντες TH ὀνόματι κυρίου θεοῦ ᾿Ισραήλ, μιμνησκόμενοι οὐ μετὰ ἀληθείας οὐδὲ μετὰ
δικαιοσύνης ; and that the idea of reliableness or integrity does not disappear here is clear
from Prov. xxviii. 6, κρείσσων πτωχὸς πορευόμενος ἐν ad. (BA) πλουσίου ψεύδους
(D's wpY). How little the LXX. intended to use ἀλήθεια simply in the sense of
Faithfulness appears from the fact that they render "258 when predicated of God only
three times by πίστις (Ps. xxxiii. 4; Lam. 111, 23; Hos. ii, 22), and elsewhere always by
ἀλήθεια (Ps, xxxvi. 4, xl. 11, Ixxxviii. 12, Ixxxix, 2, 3, 6,9, 25, 34, 50, xcii. 13, xeviii. 3,
ef, ver. 2, ὁ. 5, cxix. 30, 75, 86, 90, exliii. 1; Isa. xi, 5); but when employed of men
they usually render it by πίστις, showing that they did not take ἀλήθεια 85-- πίστις.
And this is strengthened by 2 Chron. xix. 9, Ps. xii, 1, xxxi. 24, where they render Mx
(of men) by ἀλήθεια, and these are the very places where, as the connection shows,
Suithfulness does not fully embody what is meant ;—2 Chron, xix. 9, οὕτω ποιήσετε ἐν
P

᾿Αλήθεια 051 ᾿Αληθεύω

φύβῳ κυρίου, ἐν ἀληθείᾳ καὶ ἐν πλήρει καρδίᾳ (cf. above, 2 Kings xx. 3; 1 Sam. xii. 24);
Ps. xii, 1, ὠλυγώθησαν ai ἀλήθειαι (parallel with ἐκλέλοιπεν ὅσιος); Ps. xxxi. 24,
ἀληθείας ἐκζητεῖ κύριος. From all this it is evident that the signification truth or
integrity expressed by ἀλήθεια is by no means absorbed by the influence of the Hebrew
nox, or supplanted by the signification faithfulness; nox is in certain cireumstances=
Jaithfulness, and appears as such, but it is more than this.

᾿Αλήθεια, with its meaning integrity, receives a new application through the
influence of the Hebrew nox, and does not simply signify, as in profane Greek, truthfulness
in word, but denotes truthfulness in the entire character and life of him who can be
relied upon, and who approves himself in all things. While in profane Greek ἀλήθειαν
ἀσκεῖν is affirmed of him who never lets himself fall into any falsehood (Xen. Anab.
ii. 6, 25, see above), the O. T. ἀλήθειαν ποιεῖν is more comprehensive, and describes both
the man who is faithful and proves his faithfulness, who behaves so that others must trust
him, proving himself trustworthy in all circumstances, and the man who does what has
reality, stability, firmness; cf. Gen, xlvii. 29; Josh. ii. 14; 2 Sam. xv. 20; Neh. ix. 33.
᾿Αλήθεια thus retains the significations truth and truthfulness, but applies these in a far
wider range than is usual in Greek, or indeed to a certain extent in German.

᾿Αχηθεύω, to be an ἀληθής, and to act as such ; cf. δουλεύω, θεραπεύω, Baciredo,
therefore to practise truthfulness, to be truthful, to correspond with truth ; Plut. Zhem. 18,
ἀληθεύων λέγεις. Mostly in contrast with ψεύδεσθαι = to speak the truth. Rarely in
biblical Greek, where it is once used transitively as=to make true (cf. βασιλεύειν twa),
(L) Intransitively, (a) to speak the truth, Gen. xlii. 16, ἕως τοῦ φανερὰ γενέσθαι τὰ ῥήματα
ὑμῶν εἰ ἀληθεύετε ἢ οὔ = DIAN NONI ὈΞ 2 VN, Prov. xxi. 3, ποιεῖν δίκαια καὶ ἀληθεύειν
ἀρεστὰ ταρὰ θεῷ, where the Hebrew is more comprehensive, DBs API¥ NYY, the transla-
tion being explained not according to the Scripture combination of ἀλήθεια and δικαιοσύνη,
but after the analogy of profane usage ddjQcva=truthfulness; Gen. xx, 16, πάντα
ἀλήθευσον = speak the truth in everything, an explanatory rendering of the misunderstood
nnas bani, In the N. T. Gal. iv. 16, ἀληθεύων ὑμῖν. Eph. iv. 15, ἀληθεύοντες ἐν
ἀγάπῃ; cf. ver. 14.—(b) =To be true; Ecclus, xxxi. 4, ἀπὸ ψεύδους τί ἀληθεύσει; = of the
Jalse what can be true? Thus, perhaps, but not of necessity, Xen. Anabd. vii. 7. 25,
πιστευθεὶς ἀληθεύσειν ἃ ἔλεγες, and in Aristotle (see Wahl, Clavis Apocr. sv.), λόγοι
ἀληθεύουσι.---(Ἰ1.) Transitively=to make true, only in Isa. xliv, 26, ἱστῶν ῥῆμα παιδὸς
αὐτοῦ καὶ τὴν βουλὴν τῶν ἀγγέλων ἀληθεύων = ndv, Hiphil. Gen. xx. 16 may likewise be
thus construed.

Page 84, line 6, after “ appear,” ΜΕΡΝ “ or is claimed.”

Page 84, line 14, afr “to be,” inser-—“1 Pet. v. 12, ἐπιμαρτυρῶν ταύτην » eis
ἀληθῆ χάριν τοῦ θεοῦ eis ἣν ἑστήκατε, ‘that that wherein you have come to stand is
what you believe it to be, the “actual grace of God,”’ not in contrast to error, but for
confidence in the face of all that militated against this certainty, in the sufferings that

᾿Αληθής 632 ᾿Αλλάσσω

had come upon the readers. "AX. χάριν being the predicate, has no article; cf. Kriiger,
§ 61. 7.1; 50. 11. 19; 51. 7, 4; Kiihner, ὃ 465. 4. θα; 4610.3; 369. La (sce
Hofmann against Huther).”

Page 86, line 1, after “ ἀληθινόν," insert—* John xv. 1, ἐγώ εἰμι ἡ ἄμπελος ἡ ἀληθινή;
ef. ver. 2, πᾶν κλῆμα ἐν ἐμοὶ μὴ φέρον καρπόν, with Jer. ii, 21, ἐγὼ δὲ ἐφυτευσά oe ἄμπελον
καρποφόρον πᾶσαν ἀληθινήν. The latter passage shows clearly the force of the ἀληθ.
in this connection, so that all explanations which find here a reference to the relation
between type and archetype, whether between Christ and Israel or between Christ and
the natural vine, are mistaken.”

Page 86, line 12, after “ possession,” insert “the real good, whereas mammon deceives.”

Page 86, line 16 from bottom, for “ further ” read “ (I.).”

Page 87, line 18, after “ denote,” insert “ (II.).”

Page 88, line 2, after “ sense also,’ read “ (111.) in N. T. usage.”

Page 89, line 10 from bottom, after “ τὰ ἔθη," read “cf. Isa. xxiv. 5, Sapbpnoits Tov
νόμον καὶ ἤλλαξαν τὰ προστάγματα KUpiov =n.”

Page 90, line 1, after “Heb. i. 12,” insert “cf. Ps. cii. 27=55n. Jer. xiii. 28, εἰ
ἀλλάξεται Αἰθίοψ' τὸ δέρμα αὐτοῦ x.7.. = pn.”

Page 90, line 4, after “ Ex. xiii. 13,” insert “ Lev. xxvii. 10, 33.”

Page 90, line 7, after “barter,” insert “3 Macc. ii. 33; Ecclus, xlvi. 12, ἀντικαταλλάσσω.᾽"

Page 90, line 8, after “bartered,” insert “1 Kings xxi. 2, δώσω σοι ἀργύριον
ἀντάλλ. ἀμπελῶνός σου τούτου (Β. ἄλλαγμ.) ; Job xxviii. 15 =, which is elsewhere
= ἄλλαγμα."

Page 90, line 13, after κατακλυσμός, for “In” read “ Here the sense is different from
that in.”

Page 90, line 14, before “ like,” insert “ where.”

Page 90, line 17 from bottom, after “ relation,” insert “ LXX. =", Hiphil, to do away ;
Job ix. 34; Jer. xxxii. 31, to give up, to remove ; Job xxvii. 5, xxxiv. ‘Sit ano, Hiphil, to
turn away, to hide,”

Page 90, line 13 from bottom, after “ δουλείας, insert “ Here the genitive δουλείας
is evidently to be taken, not with ἀπαλλ., but with ἔνοχοι."

Page 91, line 4, after “ alteration,” insert “ between several objects.”

Page 91, line 9, after “ στασιάξουσιν,᾽ insert—* The accusative denotes the person
who is to be won or changed, the dative denotes him in whose behalf the reconciliation is
to be effected.”

Page 91, line 15, after “ ἀπαλλάσσω,᾽ insert—* See further, Fritzsche on Rom. v. 10,
against the assertion of Tittmann (De Synon. N. T. p. 102), that διαλλάσσω is used in
cases of mutual hostility, and καταλλάσσω when the hostility is on one side only. Both
words are found in both cases, only that xara. is more frequent in later Greek, and
differs from 6:aAX. only in this, that in the same construction the accusative may denote
either of the parties,”

Καταλλάσσω 633 ‘Apaptave

Page 91, line 18, after “ exchange,” insert “ Jer. xlviii. 39.”

Page 92, line 19, after “24,” insert—*or, as Hofmann admirably says on Rom.
v. 10,‘ The restoration into a relation to God, wherein we have no more against us towards
Him, not the restoration into a bearing towards Him wherein we are no more against Him,’
When, however, Hofmann understands Rom. v. 10 of the reconciliation accomplished by
Christ’s death, but 2 Cor. v. 18,19 of the reconciliation or conversion gradually coming
to pass or accomplished by the apostle, this reconciliation being viewed as a change of
relation, not of conduct, towards God, the καταλλάγητε τῷ θεῷ of ver. 20 does not
sanction this (for compare Acts ii. 40, σώθητε), and the imperfect ἣν in ver. 19 tells
entirely against it. It would be impossible to have described that by the imperfect which
was not only going on gradually, but was only an object not yet realized at the time
indicated by the θέμενος ἐν ἡμῖν x.7.r. The fact that God would reconcile the world to
Himself, ze. would convert it, could not be expressed by ἦν καταλλάσσων."

Page 93, line 21 from bottom, after “ affected,” insert “ exchange, permutation (Isa.
ix. 4, the only instance in the LXX.).”

Page 95, line 12 from bottom, after “ ver. 7,” insert “ Joseph. Ant. iv. 1. 1, vii. 9. 2.”

Page 95, line 4 from bottom, after “found,” insert—* Thus the word occurs in
Joseph, Ant, xi. 5. 4, γενομένου δὲ κηρύγματος ὥστε πάντας τοὺς ἀπὸ τῆς αἰχμαλωσίας
συνελθεῖν εἰς Ἱεροσόλυμα, ὡς τῶν ἐν δυσὶν ἢ τρισὶν ἡμέραις οὐκ ἀπαντησάντων ἀπαλ-
λοτριωθησομένων τοῦ πλήθους καὶ τῆς οὐσίας αὐτῶν κατὰ τὴν τῶν πρεσβυτέρων κρίσιν
ἀφιερωθησομένης, συνῆλθον οἱ ἐκ τῆς ᾿Ιοῦδα φυλῆς καὶ Βενιαμίτιδος ἐν τρισὶν ἡμέραις.
With this we may compare its use in Polyb. i. 79. 6, ἡ Σαρδὼ, ., ἀπηλλοτριώθη
Kapyndovos; i. 82.7. Cf. Dem. pro Cor, 88 (255), ris ὁ κωλύσας τὸν ᾿Ελλήσποντον
ἀλλοτριωθῆναι ;”

Page 98, line 1, after “and,” insert “ the root wep, as it appears in μέρος, μοῖρα."

Page 98, line 10 from bottom, after “ ἁμαρτάνοντες," insert “ Here it denotes a missing
of the mark as distinct from a losing of the way.”

Page 99, line 7 from bottom, for “ in possession of,” read “ within;” and after “ the
law,” add—* ie, fenced in by the law, not=in possession of a law, for what is aimed at
is the more accurate defining not of the subject, but of the predicate, and to specify the
sphere within which the action spoken of takes place (against Meyer).”

‘Apaptave, As distinguished from ἁμαρτάνειν, xon is a thoroughly religious
conception, and designates the religious character of moral conduct, whereas ἁμαρτάνειν
is not a distinctly religious conception at all. In the profane sphere, the religious
estimate of conduct occurs within a very limited range, because the judgment which in
Scripture affects all conduct is applied in the profane sphere only to cases wherein the
person transgresses the standard with high hand, and with rebellious mind presumes
arrogantly to despise the gods; see ὕβρις. How decisively the religious estimate of
conduct peculiar to the O, T, qualifies the conception is manifest from the N, T.,and from

ate

“ἁμαρτάνω 634 ᾿Αναμάρτητος

Paul, who stands as the champion of this fundamental O, T. view, and of the result
of Ο. T. teaching. Why ‘Auaprdvew, the weakest word in the profane sphere, is chosen
in biblical and especially in N. T. Greek,—seemingly in contrast with the case of other
words where the opposite phenomenon appears, e.g. ἅγιος, waxdptos,—is not to be explained
so much from the kinship of the primary thought contained in xon and ἁμαρτάνειν, but
from the energy wherewith the religion of the Bible asserts its moral and religious
judgment. As this very word, which of itself contains the most lax and easy condemna-
tion, is chosen, the hearer was obliged to supply the judgment (in all its strength) of the
religion of the Bible and Christian preaching, and to adopt a depth of meaning such as he
had not been wont to regard as expressed by ἁμαρτάνειν, and the result was that the
terms for sin, which before were stronger, such as wrong, evil, wickedness, became coim-
paratively weak, and retired behind the conception sin, One speaks much rather iow of
wrong, evil, etc., than of the condemnation of oneself or others which lies in the word sin,

Page 100, line 14 from bottom, after “fv,” add “ sometimes YWB, DYN,”

Page 100, line 8 from bottom, for “ is not,” etc., read “is not to the concept sin in
itself, but to the entire contents of sin, to all that is sin, Cf, Kiihner, ὃ 401. 1;
Kriiger, § 50. 3. 3.”

Page 101, line 16 from top, after “ no sin,” insert “who had nothing to do with sin.”

Page 101, line 24 from top, instead of “‘Apaptia. . . 25,” read—“It is at least
probable that ἁμαρτία is in one place =sin-offering, Lev. vi. 18, ANON NIA NNt, οὗτος ὁ νόμος
τῆς ἁμαρτίας. For while this is in vv. 10, 18, designated τὸ τῆς ἁμαρτίας, which clearly
answers to the τό or τὰ περὶ τῆς ἁμαρτίας in ver. 23, the feminines αὐτήν, αὐτῆς in vv.
19, 20 refer to ἡ dy. in ver. 18, and thus seem to warrant the signification sin-offering.”

‘Apapta@nros, Aristot. Zth. Nicom. ii. 9, τὸ μέν ἐστιν ἁμαρτωλότερον τὸ δ᾽ ἧττον;
Plut. Mor. 25 C, πάντως μὲν ἐν πᾶσιν ἁμαρτωλὸν εἶναι τὸν ἀμαθῆ, περὶ πάντα δ᾽ οὗ
κατορθεῖν τὸν ἀστεῖον.----Τῦ cannot be proved (as Grimm thinks) from 1 Mace. i, 34,
ii. 48, 62, Tobit xiii. 6, that among the Jews ἁμαρτωλοί was a name for the ἔθνη, as if
thus we were to explain Matt. xxvi. 45 and parallels, and Gal. ii. 15, In Gal. ii. 15, as
Hofmann remarks, we have ἐξ ἔθνων denoting race or origin; but it is not their origin that
makes them sinners, their origin or race is a distinct designation side by side with
ἁμαρτωλοί. ᾿

᾿Αναμάρτητος, one who has not been guilty, has not erred, but not absolutely, only
in a particular case ; cf, Herod. v, 39. 2, ἔχει. γυναῖκα ἐοῦσαν ἀναμάρτητον ἑαυτῷ: Xen.
Ages. x. 4, ἀφικόμενος ἐπὶ τὸ μήκιστον ἀνθρωπίνου αἰῶνος ἀναμάρτητος ἐτελεύτησε καὶ
περὶ τούτους ὧν ἡγεῖτο καὶ πρὸς ἐκείνους οἷς ἐπολέμει. Thus perhaps in John viii. 7,
ὁ ἀναμάρτητος ὑμῶν. Without this reference, and not confined to the moral sphere=one
who has not failed or erred, Xen. Hell. vi, 3.10, ὁρῶ τῶν ἀνθρώπων οὐδένα ἀναμάρτητον
διατελοῦντα. Very rarely=without error, infallible (in Plato). In a directly ethical
sense, Diog. Laert, vii. 122, ἔτει καὶ ἀναμαρτήτους (εἶναι τοὺς σοφοὺς) τῷ ἀπεριπτώτους

᾿Αναμάρτητος 635 ᾿Ανθρώπινος

εἶναι ἁμαρτήματι. So often in Epictetus, But not until we come to patristic Greek do
we find it=sinlessness in the Christian sense, ie. perfect holiness, See Ullmann, The’
Sinlessness of Jesus, p. 81.

Page 103, line 16 from top, after “295 ff.,” read—* This is true notwithstanding the
remark of Weiss that the representation of Christ as the Paschal Lamb occurred first ex
eventu, and arose from the circumstance that Christ'was crucified on the day of the sacrifice
of the paschallamb. Any adequate perception of the national life of Israel, so penetrated
by its cultus, or of the currency of the expressions borrowed therefrom or referring
thereto, must pronounce this circumstance as insufficient to warrant his pronouncing
the reference of John’s expression (John i. 29) to the paschal lamb ‘ quite inadmissible.’ ”

Page 103, line 23 from top, after “thought,” insert—*“ including as it does the idea
of sacrifice. As to the difference between this designation of Christ in the Revelation
from that in John i. 29, see ἀρνίον ; see also αὔρω."

Page 103, line 25 from top, after “ 9, etc.,” omit to “7¥3,” and read—* In the LXX.
usually for O78, which is rarely rendered otherwise; side by side with ἀνήρ for x,
voy, also 723, twice for "32 or UN WWE (Gen. vi. 13; Job xii. 10); occasionally also
for “ia, 72Y, DY.”

Page 104, line 13 from top, after “σάρξ, insert—* it does not, like σάρξ, include the
idea of a sinful bias. Hofmann (on 2 Cor. iv. 16) says,‘ What man can conceive of,
apart from himself, being the instrument his inner life uses, constitutes his outer man,’”

Page 105, line 6 from top, after “Intelligence,” insert “cf. the exposition of the
Philonic Anthropology in Siegfried, Philo. v. Alex. als Ausleger des A. T. p. 235.”

Page 105, line 19, after “ naturally,” éusert “‘a generic designation of human nature
in its sinful degeneracy’ (v. Octtingen, Christl. Sittenlehre, p. 393).”

Page 105, line 4 from bottom, dele. “syn. ἁμαρτωλός."

Page 105, line 2 from bottom, after “ Matt. xxvi. 45,” insert—* We cannot, however,
say that ἄνθρ. is in these places synonymous with ἁμαρτωλός, because the expression
is clearly intended to bring out to view very strongly the strangeness of the fact stated.
Cf. also 2 Sam, xxiv. 14, πλὴν ἐμπεσοῦμαι εἰς τὰς χεῖρας τοῦ κυρίου, ὅτι πολλοὶ οἰκτιρμοὶ
αὐτοῦ σφόδρα, καὶ εἰς χεῖρας ἀνθρώπων οὐ μὴ ἐμπέσω. Isa, xix. 4, παραδώσω τὴν
Αἴγυπτον εἰς χεῖρας ἀνθρώπων κυρίων σκληρῶν. See also Matt. x. 17; Gal. i 10, 11 FP
Eph. iv. 14; Col. ii. 8, 22.”

᾿Ανθρώπινος. Cf. Aristotle, Pol. iii, 15, χαλεπὸν καὶ μείζονος ἀρετῆς ἢ Kar’
ἀνθρωπίνην φύσιν. Pol. iii, 131 (in Sturz, lew, Xen, s.v. ἀνθρώπινος), the ἀνθρώπινον
standing over against that which cannot be borne, 6 οὐκ ἄν τις ὑπομένειεν, ὃ οὐκ
ἄν τις ἐνέγκῃ, -τὸ δὲ ἐναντίον κουφόν, εὔφορον, ὀϊΐστόν, ἀνθρώπινον, ἀνεκτόν. Soph.
Oed. Col. 598, τί γὰρ τὸ μεῖζον ἢ κατ᾽ ἄνθρωπον νοσεῖς ; It is clear from ver. 18
that it does not mean a temptation such as human nature brings with it, nor does
it qualify the temptation as to its origin. It cannot therefore be compared with Plut.

᾿Ανθρώπινος 636 Φιλανθρωπία

Consol. ad Apollon. 118 Ο, τὰ κοινὰ τοῦ βίου συμπτώματα κοινῶς φέρειν καὶ τὰ
ἀνθρώπινα avOwrivos—We have the same reference probably in Acts xvii. 25, οὐδὲ ὑπὸ
χειρῶν ἀνθρωπίνων Ccpareverat.—Differently in Jas. iii. 7, φύσις ἀνθρωπίνη, in contrast
with φύσις θηρίων. 1 Pet. 1. 13, ὑποτάγητε πάσῃ ἀνθρωπίνῃ κτίσει.

᾿Ανθρωποκτόνος, 6, ἡ, manslaying, Eurip. Iph. Taur. 389, but in Cycl. 127, Bopa
χαίρουσιν ἀνθρωποκτόνῳ, it is taken in a passive sense, prey or food of murdered men;
cf. 126, which, however, does not seem necessary. Cf. ἀνθρωποκτονεῖν, Eurip. Hee. 260.
Elsewhere the adjective appears, Plut. De fluv. ef mont. nom. 1165 A, χρησμὸς ἀνθρ,,
oraculum quod de homine mactando monet. Cf. ἀνθρωποκτονεῖν τοῖς δαίμοσιν in Gregory
Naz.— In the N. T. 1 John iii, 15, πᾶς ὁ μισῶν τὸν ἀδελφὸν αὐτοῦ ἀνθρωποκτόνος
ἐστίν, καὶ οἴδατε ὅτι πᾶς ἀνθρωποκτόνος οὐκ ἔχει ζωὴν αἰώνιον x.7.d. (ef. ver. 12), and
John viii. 44 of the devil, ἀνθρωποκτόνος ἣν ἀπ᾽ ἀρχῆς; cf. ver. 40. The word is
manifestly chosen on account of the special emphasis which lies in it.

Φιχανθρωπία, ἡ, human friendship, denotes that prompt and ready goodwill
usually manifest in a friendly, considerate demeanour (opposed to σεμνότης and ὠμότης,
dignified, exalted pride, and repellent harshness), and specially in the practice of
hospitality, in readiness to help, in tender-heartedness, cherishing and maintaining
fellowship. It is simply a transference of the conception when it is predicated of
animals which readily attach themselves to men, and when insinuating melodies are
described as φιλάνθρωποι, or when the bur is called ἡ φιλάνθρωπος, yet this transference
illustrates the idea contained in the worl. Φιλανθρωπία is that disposition which cannot
always think of self, but must take thought for others, their needs and their wishes.
The φιλάνθρωπος serves his fellow-citizens, protects the oppressed, is mindful of the
erring, gentle to the conquered, and self-renouncing in reference to his rights; ef. Xen.
Cyrop. vii. 5. 18, νόμος yap ἐν πᾶσιν ἀνθρώποις ἀϊδιός ἐστιν, ὅταν πολεμούντων πόλις
ἁλῷ, τῶν ἑλόντων εἶναι καὶ τὰ σώματα τῶν ἐν τῇ πόλει καὶ τὰ χρήματα. οὔκουν ἀδικίᾳ
γε ἕξετε ὅ, τι ἂν ἔχητε, ἀλλὰ φιλανθρωπίᾳ οὐκ ἀφαιρήσεσθε, ἤν τι ἐᾶτε ἔχειν αὐτούς.
Philanthropy was specially characteristic of Athens, not only of Athenian manners, but of
Athenian laws, eg. the law that during the days of the Dionysi no lawsuits should be
prosecuted, Dem. xxi. 12, ὑμεῖς μὲν τοίνυν ὦ ἄνδρες ᾿Αθηναῖοι πάντες εἰς τοσοῦτον ἀφῖχθε
φιλανθρωπίας καὶ εὐσεβείας ὥστε καὶ τῶν πρότερον γεγεννημένων ἀδικημάτων τὸ
λαμβάνειν δίκην ἐπέσχετε ταύτας τὰς ἡμέρας. Xenophon represents the elder Cyrus as
an ideal of this, Cyrop. viii. 7. 6 sqq.; cf. viii. 4. 8, ἐπιδείκνυμαι τὰ ἔργα πολὺ ἥδιον
φιλανθρωπίας ἢ στρατηγίας, ὅτι τὰ μὲν κακῶς ποιοῦντα ἀνθρώπους δεῖ ἐπιδείκνυσθαι, τὰ
δὲ εὖ; cf. 3 Mace. iii. 15, ἡγησάμεθα μὴ βίᾳ δόρατος, ἐπιεικείᾳ δὲ καὶ πολλῇ φιλανθρωπίᾳ
τιθηνήσασθαι τὰ κατοικοῦντα... ἔθνη εὐποιήσασθαί τε ἀσμένως. How highly it was
prized is evident from Plato, Legg. ἵν. 718 D. Plato recognises truth in the myth that
attributes a divine origin to princes, because men would reign with ὕβρις and ἀδικία, but
ὁ θεὸς φιλάνθρωπος ὧν τὸ γένος ἄμεινον ἡμῶν ἐφίστη τὸ τῶν δαιμόνων ὃ διὰ πολλῆς μὲν

Φιλανθρωπία 637 Φιλανθρωπία

αὐτοῖς ῥαστώνης, πολλῆς δ᾽ ἡμῖν ἐπιμελούμενον ἡμῶν εἰρήνην τε καὶ αἰδῷ καὶ ἐλευθερίαν
καὶ ἀφθονίαν δίκης παρεχόμενον ἀστασίαστα καὶ εὐδαίμονα τὰ τῶν ἀνθρώπων ἀπειργάζετο
γένη. In Conv. 189 D, he calls Eros θεῶν φιλανθρωπότατος. While the exercise of
philanthropy towards those who need protection and help shows that its direction is
usually from those above to those below, there is no lack of evidence that it belongs
to man as man; witness Aristotle, Zth. Nicom. ix. 1, φύσει ἐνυπάρχειν ἔοικε πρὸς τὸ
γεγεννημένον τῷ γεννήσαντι. . , καὶ τοῖς ὁμοέθνεσι πρὸς ἄλληλα καὶ μάλιστα τοῖς
ἀνθρώποις, ὅθεν τοὺς φιλανθρώπους ἐπαινοῦμεν ἴδοι δ᾽ ἄν τις καὶ ἐν ταῖς πλάναις ὡς
οἰκεῖον ἅπας ἄνθρωπος ἀνθρώπῳ καὶ φίλον, Of, Stob. Floril. xxxvii. 32. Philanthropy
embraces “the promptings and acts of δικαιοσύνη in truth and faithfulness, in friendship
and gratitude, in piety and pity;” cf. Niigelsbach, Nachhomer. Theol. v. 2. 39 sqq.
Schmidt, Hihik der alten Gtriechen, ii, 2775 sqq. The word occurs as synonymous and
side by side with εὔνοια, χρηστότης, πραότης. Still it does not exclude revenge and
hatred ; ef. Soph, Ant. 641, τούτου yap οὕνεκ᾽ ἄνδρες εὔχονται γονὰς κατηκόους φύσαντες
ἐν δόμοις ἔχειν, ὡς καὶ τὸν ἐχθρὸν ἀνταμύνωνται κακοῖς καὶ τὸν φίλον τιμῶσιν ἐξ ἴσου
πατρί, Eurip. Fr. 927, ἐχθρὸν κακῶς δρᾶν ἀνδρὸς ἡγοῦμαι μέρος. Xen. Cyrop. i. 4. 25.
ἄνδρα ἔσεσθαι ἱκανὸν καὶ φίλους ὠφελεῖν καὶ ἐχθροὺς ἀνιᾶν. Ibid. viii. 7. 28, “The
man and the citizen are so little considered in the enemy, that one surrenders all moral
considerations, and spares the belongings of the enemy as little as himself, Niagelsbach,
Ρ. 249. Nor does φιλανθρωπία lead to the entire abolition of slavery, it does not lessen
the aristocratic bias of the antique way of looking at things, nor even moralize on the
position of the wife. It is the sign of civilisation, Diod. Sic. xvii. 50, χώρα ἐστερημένη
πάσης φιλανθρωπίας, manifests itself in friendly and fashionable intercourse, becomes
insincere even to what the N. T. calls men-pleasing, and at last becomes the word to
designate unchaste intercourse of youths with men, Aeschin. i. 171,

It cannot therefore be wondered at that the word, in spite of its primary noble
meaning, is quite foreign to biblical Greek. The LXX. do not use it, the N. T. has the
substantive ouly in Acts xxviii, 2, Titus iii, 4, and the adverb φιλανθρώπως in Acts
xxvii. 8, Philanthropy occurs neither in the list of Israelitish nor in that of Christian
virtues, This is explained by the fact that in the O. T. the conception of righteousness
is so deep and all-embracing, and in the N. Τὶ ἀγάπη and φιλαδελφία occupy the place
of social righteousness, and the great difference between them and φιλανθρωπία is
obvious. In a few places in the Apocrypha the adjective φιλάνθρωπος occurs, and the
substantive oftener; the adverb φιλανθρώπως and the verb φιλανθρωπεῖν once each.
The employment of the word in the Book of Wisdom is characteristic, Wisd. i. 6,
φιλάνθρωπον yap πνεῦμα σοφίας ; vii. 22, ἔστε yap ἐν αὐτῇ (sc. σοφία) πνεῦμα...
φιλάγαθον, ὀξύ, ἀκώλυτον, εὐεργετικόν, φιλάνθρωπον ; xii. 18, σὺ δὲ δεσπόξων ἰσχύος ἐν
ἐπιεικείᾳ κρίνεις καὶ μετὰ πολλὴς φειδοῦς διοικεῖς ἡμᾶς ; οἵ, ver. 19, ἐδίδαξας δέ σου τὸν
λαὸν διὰ τῶν τοιούτων ἔργων, ὅτι δεῖ τὸν δίκαιον εἶναι φιλάνθρωπον. This is not a
deepening of the profane meaning, but is akin with the weakening of the recognition of

ieee

φιλανδρωπία 638 "Avobev

ἌΣ

God in Israel indicated in πρόνοια and πατήρ. In 1 Esdr. and 2 Macc. φιλάνθρωπος
and φιλανθρωπεῖν are used as in profane Greek, 1 Esdr. viii. 10, τὰ φιλάνθρωπα ἐγὼ
κρίνας, in proof of the royal grace of Artaxerxes. 2 Mace, iv. 11, τὰ κείμενα τοῖς
᾿Ιουδαίοις φιλάνθρωπα βασιλικὰ... παρώσατο; xiii. 28, ἐτίμησε τὸν νεὼν καὶ τὸν τόπον
ἐφιλανθρώπησε. The substantive, 2 Mace. vi. 22, ἵνα... διὰ τὴν ἀρχαίαν πρὸς αὐτοὺς
φιλίαν τύχῃ φιλανθρωπίας = forbearance ; xiv. 9, τῆς χώρας προνοήθητι καθ᾽ ἣν ἔχεις
πρὸς ἅπαντας εὐαπάντητον. 3 Mace. iii. 15, 18. The adverb in 2 Mace, ix. 27,
ἐπιεικῶς καὶ φιλανθρώπως.

In the N. T., while there is nothing peculiar in the use of the word in Acts xxviii. 2,
of δὲ βάρβαροι παρεῖχαν οὐ τὴν τυχοῦσαν φιλανθρωπίαν ἡμῖν (of their hospitable
reception of the shipwrecked), and xxvii. 8, φιλανθρώπως τε ὁ ᾿Ιούλιος τῷ [adr (of the
humane treatment of Paul), Titus iii. 4 appears as quite beyond the range of scriptural
expression, ὅτε δὲ ἡ χρηστότης καὶ ἡ φιλανθρωπία ἐπεφάνη τοῦ σωτῆρος ἡμῶν θεοῦ κ.τ.λ.
This is in keeping with the peculiarity of the pastoral Epistles, whose phraseology, more
than any other N. T. book, is studded with the current expressions of profane Greek; see
καλός, σωτήρ, εὐσέβεια. Still it is evident that the philanthropy of the Deity, as spoken
of in the profane sphere, is not different from that here designated as the behaviour of
God manifest in appointing to salvation, through baptism, the persons described in vv. 1, 2.
The word here includes what it does not mean elsewhere, and is not, as in Wisd. xii. 18, 19,
a weakening of the Scripture view; cf. vv. 5-7. God’s kindness is here described by a
word which answers to the character of the readers as described in vv. 1, 2, giving that
description its due import. This accounts for the singular choice of the expression,
which has hence passed into patristic Greek, where it is frequently found.

“AvwOev, Always (1) of space in the LXX. = dyn, dyan, nope, ndyobt9, Answering
to the use of ἄνω it is equivalent to ἐκ τοῦ οὐρανοῦ, with prevailing reference to the
distance between heaven and earth, the sublime height of heaven above the earth; cf.
Job iii. 4, xxxi. 2, 28; Ps. οἷ, 11, So in John iii. 31, ὁ ἄνωθεν ἐρχόμενος, over against
ὁ ὧν ἐκ τῆς γῆς. John xix. 11; Jas. 1. 17, ἄνωθέν ἐστιν καταβαῖνον ἀπὸ τοῦ πατρὸς
τῶν φώτων. Cf. Xen. Conv. vi. 7, θεοὶ ἄνωθεν φῶς παρέχουσιν. Jas. iii, 15, 17, ἡ
ἄνωθεν copia, — (2) Of time (a) in general, from the commencement, from formerly, from
of old, ey. in designating progenitors, Aristotle, Hist. Animal. vii. 6, ἐοικότες τοῖς
γεννήσασιν ἢ τοῖς ἄνωθεν γονεῦσιν. Cf. Plato, Zim. 18 D. Also simply of ἄνωθεν,
ancestors = oi πρόγονοι, likewise in Aristotle. App. civ. 5. 39, ἡ ἄνωθεν ἐλευθερία τε καὶ
δημοκρατία. So in Acts xxvi. 4, 5, τὴν μὲν οὖν βιωσίν μου τὴν ἐκ νεότητος τὴν ἀπ᾽
ἀρχῆς γενομένην... ἴσασιν πάντες οἱ ᾿Ιουδαῖοι προγινώσκοντές με ἄνωθεν. But (Ὁ) more
detinitely, over again, afresh, from the outset on; thus frequently in the combinations,
ἄνωθεν ἄρχεσθαι in a narrative or train of thought, etc., often in Plato, Dem., Plut., eg.
Plut. Mar, xlv. 5, ἱστορεῖ τὸν Μάριον, . ἐν λόγοις γενέσθαι περὶ τῶν καθ᾽ ἑαυτὸν
πραγμάτων ἄνωθεν ἀρξάμενον, Dem. xxi. 160, ἐγὼ καὶ τοῦτο διδάξω, ἄνωθεν δέ' βραχὺς

α

Ἄνωθεν 639 "Apa

yap Ear’ ὁ λόγος ὃν λέξω. So Luke i. 3, παρακολουθεῖν ἄνωθεν. It may (6) include a
reference to the beginning, and the idea of a going back to the starting-point, so that
(like the German von vorn), as distinct from ἐξ ἀρχῆς, the thought of repetition is
included ; yet without making ἄνωθεν merely = πάλιν. Thus, eg. Dem. xxi. 77, βούλομαι
δὴ καὶ περὲ ταύτης ὑμῖν ἐξ ἀρχῆς εἰπεῖν καὶ διηγήσασθαι... ἔστι δὲ περὶ αὐτῶν βραχὺς
ὁ λόγος κἂν ἄνωθεν ἄρχεσθαι δοκῶ. Josephus, Ant. i, 18. 8, δείσας μὴ τῆς προτέρας
αὐτῷ φιλίας μηδὲν ὄφελος γένηται... φιλίαν ἄνωθεν ποιεῖται πρὸς αὐτόν. So Gal. iv. 9,
πάλιν ἄνωθεν δουλεύειν, where πάλιν denotes generally a repetition, which is further
defined by ἄνωθεν as a repetition of the beginning = again from the outset on. So Wisd.
xix. 6, ὅλῃ ἡ κτίσις ἐν ἰδίῳ γένει πάλιν ἄνωθεν SiervTodvtro. When πάλιν is not used,
the stress is more upon the return to the very beginning. Here now also we must place
John iii, 3, 7, ἄνωθεν γεννηθῆναι; compare δεύτερον in ver. 4. Stob. Florileg. exxiv. 41,
πεττείᾳ τινὶ ἔοικεν ὁ βίος, καὶ Set ὥσπερ ψῆφόν τινα τίθεσθαι τὸ συμβαῖνον" od γὰρ
ἔστιν ἄνωθεν βαλεῖν, οὐδὲ ἀναθέσθαι τὴν ψῆφον. In opposition to the exposition
espoused by Origen, Ulfilas, Bengel, Meyer, and others, from above, coelitus, cf. ver. 12,
where by τὰ ἐπουράνια are meant what is different from this ἄνωθεν γεννηθῆναι, which
rather belongs to the ἐπίγεια. This is decisive also against the consideration that John
elsewhere always speaks of the new birth as a birth from God (i. 13; 1 John ii. 29,
iii. 9, iv. 7, v. 1), an objection which certainly is of more weight than that ἄνωθεν
elsewhere is used by John (three times!) in its local sense (Liicke, Meyer, and others).
Wetstein, and after him Tholuck, whom Grimm follows, compare Artemidor, Oneirocrit.
i, 14, “he who has a pregnant wife, and dreams that he is being born of a woman, to
whom it seems παῖδα αὐτῷ γεννήσεσθαι ὅμοιον κατὰ πάντα' οὕτω γὰρ ἄνωθεν αὐτὸς
δόξειε γεννᾶσθαι."

᾿Απλοῦς. Cf. Xen. Mem. iii. 1. 6, where ἁπλοῦς and ἐπίβουλος are contrasted, as
in Theophr. Char. eth. i. 3, ra δὴ τῶν ἠθῶν μὴ ἁπλᾶ, GAN ἐπίβουλα φυλάττεσθαι Set.—
In Prov. xi. 25, ψυχὴ ηὐλογημένη πᾶσα ἁπλῆ, ἀνὴρ δὲ θυμώδης οὐκ εὐσχήμων, ἁπλ.
stands in antithesis with οὐκ εὐσχήμων, and therefore in contrast with disfigurement ;
here it denotes perfect undisturbed well-being (cf. ἅπλ. in antithesis with πονηρός), so
we do not need the conjectured ἁπαλή or the like; Schleusner’s view, based on 2 Cor.
viii. 8, gives a good sense. It is a free, but by no means inappropriate, translation of the
text 1#1N ΠΘΊΞ ΟΣ, which, however, is quite different in the parallel member. Prov. x. 9,
ὃς πορεύεται ἁπλῶς, πορεύεται πεποιθώς NDB ἢ) pina 3pin,

᾿Αρά. In the Hebrew, ΠΡῸΣ is the more general concept, and signifies oath, generally
that which is sworn or sworn to, Gen. xxiv, 41, xxvi. 28; 1 Kings viii. 31; and
therefore used of a covenant sworn to, synon. and parallel with διαθήκη, Deut.
xxix. 12, 14 (cf. ver. 27). In a derived sense first in Ezek. xvii. 13, 16, for the
malediction involved in the oath, especially in the old form of conjuring the accused ;—
curse, cf. Gen, xxiv. 41, and especially Num. v. 20, 21, 23, 27; so Num. v. 20, ὅρκοι

on) dis .

"Apa 640 ᾿Αρέσκω

τῆς ἀρᾶς ταύτης, Ps. x. 7. But nddp denotes only the imprecation, abuse, cursing. — In
the N. T. ἀρά occurs only in Rom. iii. 14, ὧν τὸ στόμα ἀρᾶς καὶ πικρίας γέμει (from
Ps. x. 7) = cursing.

Κατάρα. In 2 Cor, v. 21, ὑπὲρ ἡμῶν Χριστὸν ἁμαρτίαν ἐποίησεν cannot be
taken as equivalent to ἁμαρτωλὸν ἐποίησεν. No more in Gal. iii, 13 can κατάρα be
confounded with κεκατηραμένος or ἐπικατάρατος. What is to be noted is not so much
the omission of the θεοῦ (which occurs in the text quoted, Deut. xxi. 23), but the use of
the abstract word. This renders possible the retaining of a very fine limitation, indicated
not by the expression itself, but by Him to whom it is applied. 4Δέκαιοι or δεδικαιωμένοι
might have been employed, as for example, in 2 Cor. v. 21, ἵνα ἡμεῖς γενώμεθα δικαιοσύνη
θεοῦ, were it not that thus the thought to be conveyed would be weakened. As to the
metonymy: of the abstract for the concrete, and the question how far the abstract may
be rendered by the concrete, this must be decided according to the subject-matter in
each case.— Katapdopat, to wish any one evil, or curse from God. With God as the
subject, to decree judgment or ruin. ‘This is the usual word in the LXX. for [8 and
bb and together with ἀράομαι and ἐπίκατ. for 33p. In Job iii, 5 =N~3; in Num.
xxiii, 8 = Dyt.

᾿Δρέσ κω, from the root ap, like dpapicxw, ἄρθρον, ἀρτύω, ἄριθμος, ἀρετή, and other
words ; see Curtius 339, “The various meanings grow out of the simple idea to join,
taken transitively, and involving the notion of close union, but not excluding the idea
of closeness (Latin, artus) and distress (Gothic, arms, ἐλεεινός), nor the figurative
signification of pleasing or obliging, which is found also in the German ‘ zusammen fallen’
(compare convenit). We see the transfer in the Homeric ἄρσαντες κατὰ θυμόν, 11. 1. 136;
ἐνὶ φρεσὶν ἤραρεν ἡμῖν, Od. iv. 777. The fundamental meaning of the root could hardly
have been anything else than ‘movement towards.’ In most applications of it this is
regarded as a movement tending to the attainment of the goal in view.”

᾿Αρέσκω is an iterative form of the root; fut. dpéow, aor. ἤρεσα (perf. ἀρήσεκα,
pass. ἤρεσμαι, not in biblical Greek) (L.), originally with the acc. of the person, “to make
one inclined to, content with,” especially in the middle, “to make oneself inclined to one,”
“to soften one’s heart towards one;” in Homer, Hesiod, also still in Aeschines, once in
Xen. Mem. iv. 3. 16, ὅταν τις αὐτὸν ἐπερωτᾷ πῶς ἂν τοῖς θεοῖς χαρίζοιτο, ἀποκρίνεται"
Νόμῳ πόλεως. νόμῳ δὲ δήπου πανταχοῦ ἐστι κατὰ δύναμιν ἱεροῖς θεοὺς ἀρέσκεσθαι. Hence
the passive =10 be satisfied, τινί with something, equivalent to “to be pleased on account of,”
often in Herodotus and Thuc. Then conversely as a later stage, (II.) the active with the
dative of the person, ἀρέσκειν τινί, to please one; thus usually in Attic prose. So also in
biblical Greek ; in the LXX. = a0", ww, ny, and other words, without becoming specially
marked as a synonym. The combination ἐναντίον, ἐνώπιον, ἐν ὀφθαλμοῖς τινός, answering
to the Hebrew 25», ‘'Y2, is peculiar, which we have almost as frequently as the dative ;

᾿Δρέσκω 641 ᾽Αρεστός

ef. Gen, xxxiv, 18, xli. 37; Num. xxxvi. 6; Deut. 1, 23; Judg. x. 14; 1 Sam. xviii. 5;
2 Sam. iii. 19, 36, xviii. 4; 1 Kings iii. 10, and often. Both constructions also appear
in the Apocrypha, ἐναντ. or évéz., Judith vii. 16, xi. 20, viii. 21. On the other hand,
only once in the Ν, Τὶ Acts vi. 5; elsewhere always with the dative, Matt. xiv. 6;
Mark vi. 22; Rom. viii. 8, xv. 1, 2,3; 1 Cor. vii. 32, 33, 34; Gal. i. 10; 1 Thess,
ii, 4,15, iv. 1; 2 Tim. ii 4, (IIL) Peculiar to the N. T. is the passing of the signification
to please into to be pleasing, i.e. its passing from a relationship to behaviour. We see how
easy this transference is in 1 Thess. ii, 15, θεῷ μὴ ἀρεσκόντων καὶ πᾶσιν ἀνθρώποις
ἐναντίων. This signification, which is not classed with the examples gathered by
Wetstein (on Gal. i. 10, as opposed to Wieseler) as one usual also in the classics, is not
to be explained in the passages in question (Rom. xv. 1-3; 1 Oor. x. 33; Gal. i. 10;
1 Thess. ii. 4) by the use of the present and imperfect to denote intentional, deliberate,
and continuous conduct (Kriiger, § 50.1.6; 2.2; Kithner, ὃ 382. 6; wrongly explained
de conatu), for this has nothing to do with verbs denoting states or relationships. The
true explanation lies in the primary and literal meaning of ἀρέσκω, never forgotten in
linguistic usage, as equivalent to to satisfy, to make content, to give satisfaction to, to
comply with, and this explains the combination with the accusative. Plato, Crat. 433 E.,
πότερός σε ὁ τρόπος ἀρέσκει; Legg. iii. 702 C, εἴ τινες (νόμοι) ἡμᾶς ἀρέσκουσιν. The
essential import of the relation is further explained by the fact that ἀρέσκειν τῷ θεῷ,
Rom, viii. 8, 1 Thess. ii, 15, iv. 1, τῷ κυρίῳ, 1 Cor. vii. 32 (very rarely in the O. T.,
Num, xxiii. 27; Ps. lxix. 32; Mal. iii. 4), does not denote, like the synonym δεκτός, a
state of grace or of personal fellowship, but simply—cf. dpeords—relating to God's
judgment of man’s eonduct. We have the word with the accusative of the thing in
1 Cor, x. 33, πάντα πᾶσιν ἀρέσκω, not borrowed from a supposed usage in classical
Greek = to do something to please some one (Fritzsche on Rom. xv. 1; Wieseler on Gal. i. 10),
which is inferred from wrongly-read instances in the classics; πάντα here is owy) oi an
accusative more fully defining the verb, Kiihner, § 410. :

᾿Αρεστός, ov, dear, pleasant, well-pleasing; often in Herod., Xen., Plutarch, and
later writers, but otherwise foreign to classical Greek. In combination with the dative,
but in the LXX. far oftener with ἐναντί, ἐνώπιόν twos (see ἀρέσκω), already rarer in the
Apocrypha, Tobit iii. 6, iv. 21; once παρά τινι, Prov. xxi. 3 ; twice with the genitive,
Jer. xvi, 12, xviii. 12; Bar. iv. 3, which, however, is explained as making a
substantive of the verb, It answers to 2, Gen, xvi. 6; Deut. xii, 28; Isa. xxxviii. 3.
To Wa, Ex, xv. 26; Deut. vi. 18, xii. 25, xiii, 18, xxi 9. To fi81, Ezra x. 11, Neh.
ix. 24,37; and here and there to other expressions, eg. MSA, Gen. iii. 6. Usually it
denotes what is pleasing to God, what God desires or recognises; cf. Bar, iv. 3, τὰ
ἀρεστὰ τοῦ θεοῦ, Wisd. ix. 18; but τὸ ἀρεστὸν κυρίῳ, Ecclus. xlviii. 22. Absolutely
τὸ ἀρεστόν in antithesis with ἁμαρτία, Ecclus, xlviii. 16, τινὲς μὲν αὐτῶν ἐποίησαν τὸ
ἀρεστόν, τινὲς δὲ ἐπλήθυναν ἁμαρτίας ; οἵ, Tobit iv, 21. Of God’s acting, only in Judith

᾿Αρεστός 642 ᾿Ανθρωπάρεσκος

viii. 17. Of what pleases men, only Gen, iii. 6, xvi. 6; Tobit iv. 3; Jer. xvi. 12,
τὰ ap. τῆς καρδίας, as in xviii. 12. It is not used as an epithet of persons, save in
Wisd. iv. 14, ἀρεστὴ yap ἦν κυρίῳ ἡ ψυχὴ αὐτοῦ.

In the N. T. Acts xii. 3, ἀρ. τοῖς ᾿Ιουδ., but elsewhere only of God’s will, John
viii. 29, τὰ ἀρεστὰ αὐτῷ wow. In 1 John iii. 22, τὰς ἐντολᾶς αὐτοῦ τηροῦμεν καὶ
Ta ἀρεστὰ ἐνώπιον αὐτοῦ ποιοῦμεν, distinguishing between claim or requirement and
satisfaction. In Acts vi. 2, οὐκ ἀρεστόν ἐστιν ἡμᾶς καταλείψναντας τὸν λόγον τοῦ θεοῦ
διακονεῖν τραπέζαις, the word does not refer to the apostles, but, like Ecclus. xlviii. 16,
is to be taken absolutely, as denoting what is pleasing to God.

"Apeoxeia, ἡ (not to be accented ἀρέσκεια, after the well-known rule; see
Buttmann, Neutest. Gram. ὃ 34. ii. 3), from ἀρεσκεύω, to. act as an ἄρεσκος (see
ἀνθρωπάρεσκος) ; therefore = the endeayour to please, belonging only to later Greek, and
usually in a bad sense =ewcessive desire to please (Theophrastus, Polybius, Diod. Sic.).
So apparently in the only passage of the LXX. where it occurs, Prov. xxxi. 30 =1M, if it
be not here sensu medio = that by which one tries to please or does what is well-pleasing,
as in Diog. Laert. viii. 20 (/epor in sermone, urbanitas), In a good sense, several times
in Philo and patristic Greek, e.g. πρὸς θεοῦ ἀρεσκείαν, in order to, please God, Eustath.
Opuse. xii. 62 (in Steph. Thes.); Philo, de Profug. p. 433 B, ἕνεκα ἀρεσκείας θεοῦ γονεῖς
καὶ τέκνα ἀπολείπειν; see Lisner, Observ. ad N. T. ὁ Phil. Al. 361, where, besides the
texts usually cited, De opif. m. 33 C, De Victim. 837 D, others are named, eg. De victim,
853 B, quis rer. div. haer. 498 A, δέχεσθαι τὰς ψυχῆς ἐκουσίους ἀρεσκείας καὶ γνησίους
θεραπείας. In the N. T. only in Col. i 10, περιπατῆσαι ἀξίως κυρίῳ πρὸς πᾶσαν
ἀρεσκείαν, where Tischendorf reads ἀρεσκίων, the Alexandrine form of substantives from
eva, We must not render the word satisfaction or pleasing, as if it were derived from
ἀρέσκω, ἃ signification which it has not even in Symmachus, Ps. lxxxi. 12, ἀφῆκα αὐτοὺς
τῇ ἀρεσκείᾳ τῆς καρδίας αὐτῶν, otherwise taken as τὸ ἀρεστὸν τῆς x Jer. xvi. 12.

᾿Ανθρωπάρεσκος, ὅ, ἧς a word of Hellenistic growth, and, as its meaning shows,
only possible in that soil where the distinction between God and man is morally
recognised, and life is estimated with that preponderating reference to God which
revealed religion brings. It designates not simply one who is pleasing to men (like
θεάρεστος, pleasing to God), but one who endeavours to please men and not God, in opposition
to the θεῷ ἀρέσαι, qui hominibus placere studet ; cf. αὐτάρεσκος, Ps. Ignat. ad Eph. 9, τὸ
δὲ πλᾶνον πνεῦμα ἑαυτὸ κηρύττει, τὰ ἴδια λαλεῖ, αὐτάρεσκον ydp ἐστιν ἑαυτὸ δοξάζει.
Considering its formation, it is not to be taken as like εὐάρεστος, δυσάρεστος, as if it
signified “men-pleasing.” Evddpeoros is from ἀρέσκω, aor. ἀρέσαι, verbal adj. ἀρεστός ;
hut ἀνθρωπάρεσκος is affiliated with ἄρεσκος, and this, like ἀρέσκω, itself an iterative
form, denotes one who endeavours to. please all, qui apud omnes gratiosus esse cupit. Thus
ἄρεσκος occurs sometimes in Aristotle as synonymous with κόλαξ, eg. Ethic, Nicom. ii. 8 ;
iv, 12; Magn. Mor. ii. 3, the difference between the two being that the κόλαξ secks his

᾿Ανθρωπάρεσκος 643 Εὐάρεστος

advantage (ὅπως ὠφέλειά τις αὐτῷ γύγνηται εἰς χρήματα, Ethic. Nicom. iv. 12), whereas
the ἄρεσκος only seeks to please, and is ἃ πολύφιλος as distinct from /Aos,—for φίλων
ἐστὶ πλῆθος ὡρισμένον, whereas of πολύφιλοι καὶ πᾶσιν οἰκείως ἐντυγχάνοντες οὐδενὶ
δοκοῦσιν εἶναι φίλοι πλὴν πολιτικῶς, ods καὶ καλοῦσιν apécKovs,—as distinct also from
the αὐθάδης, who, without further purpose, brings himself into notice, and will please
himself only (αὐτὸς αὑτῷ ἀρέσκειν), such an one οἷος πᾶσιν ὁμιλεῖν καὶ πάντως καὶ
πανταχή (Magn. Mor. i. 29). Compare the description, Ethic. Nicom. iv. 12, ἐν δὲ ταῖς
ὁμιλίαις καὶ τῷ συζῆν καὶ λόγων καὶ πραγμάτων κοινωνεῖν of μὲν ἄρεσκοι δοκοῦσιν εἶναι,
οἱ πάντα πρὸς ἡδονὴν ἐπαινοῦντες καὶ οὐθὲν ἀντιτείνοντες, and Theophrastus, Char. Eth. 5.
᾿Ανθρωπάρεσκος is accordingly to the Greeks a superfluous combination, and has meaning
only in antithesis with θεῷ ἀρέσαι; cf. Ignat. Ep. ad Rom. ii, od yap θέλω ὑμᾶς
ἀνθρωπαρεσκῆσαι ἀλλὰ θεῷ ἀρέσαι. It occurs first in the LXX. Ps. lii. 6, ὁ θεὸς
διεσκόρπισεν ὀστᾶ ἀνθρωπαρέσκων, Hebrew 72h, instead of which the LXX. have
seemingly read 420 (see Hupfeld in Joc.). And so the Psalter, Sal. iv. 8, ἀνακαλύψαι
ὁ θεὸς τὰ ἔργα ἀνθρώπων avOpwrapécxwv. Ver. 10, ἀνθρωπάρεσκον, λαλοῦντα νόμον
μετὰ δόλου (to be punctuated thus, and not taking ἀνθρ. with νόμον, cf. Wellhausen,
Pharis. τι. Saddue. p. 145, “men-servers, who speak the truth deceitfully ;” ef. ver. 7,
τοὺς ἐν ὑποκρίσει ζῶντας). Ver. 21, σκορπίσθησαν σάρκες ἀνθρωπαρέσ κων, parallel with
ὀστᾶ παρανόμων. In the N. T. Eph. vi. 6, μὴ κατ᾽ ἀφθαλμοδουλίαν ὡς ἀνθρωπάρεσκοι,
ἀλλ᾽ ὡς δοῦλοι Χριστοῦ, ποιοῦντες τὸ θέλημα τοῦ θεοῦ ἐκ ψυχῆς. Col. iii. 22, μὴ ἐν
ὀφθαλμοδουλίας ὡς ἀνθρωπάρεσκοι, GAN ἐν ἁπλότητι καρδίας φοβούμενοι τὸν κύριον.
Oftener in patristic Greek, where the substantive ἀνθρωπαρεσκεία occurs, Cf. Gal. i. 10.
Cf. C. L, Struve, Opuscula selecta (Lips. 1854), ii. 248; Lobeck, Phrynich. 621.

Εὐάρεστος, ov, excepting Xen. Mem. iii. 5. 5, δοκεῖ μοι ἄρχοντι εὐαρεστοτέρως
διακεῖσθαι ἡ πόλις, δ it be not more appropriate to the sense (against Lobeck, Phryn.
p. 621) to read εὐαρεσκοτέρως here,—only in biblical and patristic Greek. At any rate,
with this exception, it belongs, like the derivatives, only to later Greek. Not in the LXX.
In the Apocrypha, Wisd. iv. 10, εὐάρεστος τῷ θεῷ γενόμενος ; ix. 10, τέ εὐάρεστόν ἐστε
mapa cot. In the Ν, T. in the Pauline Epistles and in Hebrews, and indeed, excepting
Titus ii. 9, only with reference to God, of that which God wills and recognises, Rom. xii. 2;
Eph. v. 10; Col. iii, 20; Heb. xiii. 21, θυσία, synonymous with δεκτή, Phil. iv. 18;
Rom. xii. 1. Of persons, in Rom. xiv. 18; 2 Cor. v. 9 (with reference to conduct and
not of personal church- communion, or of the state of grace, and therefore to be
distinguished from the otherwise synonymous Sexrds). With reference to men, of slaves
in Titus ii. 9 only, ἐν πᾶσιν εὐαρέστους (as in Xen. Mem. l.c.), for which Bretschneider
refers to Josephus, Ant. xii. 6. 2, ἢ διὰ φόβον ἢ δι’ εὐαρέστησιν ὑπακούει. Usually with
the dative, in Heb. xiii. 21, ἐνώπιον. In Col. iii. 20, ἐν is not instead of the dative,
but evap. stands absolutely of what is pleasing to God, like ἀρεστόν, Ecclus, xlviii, 16;
Acts vi, 2; and the adverb, Heb. xii. 28,

Evapéotas 644 ᾿Αρετή
Evapéoros, well-pleasing, Heb. xii. 28; not lubenti animo, which would require
evapéoxws. Sometimes in Epictetus.

Εὐαρεστέω, to be well-pleasing; Diod. Sic., Diog. Laert. In the LXX.= 20n7
ns, "265, ?, of walking with God, according to God’s will, Gen. v. 22, 24 (Kcclus,
xliv. 16), vi. 9, xvii. 1, xxiv. 40, xlviii. 50; Ps. exvi. 9, xxvi. 3, xxxv. 17, Also in
Gen. xxxix. 4 paraphrastically as = mw, Piel, to wait upon, to minister to. In keeping
with Gen. v, 22, 24, Ecclus. xliv. 16, we have Heb. xi. 5, 6. The passive, Heb. xiii. 16,
τοιαύταις yap θυσίαις εὐαρεστεῖται ὁ θεός, as in classical Greek, often in Diod. Sic.,
Diod. Laert., meaning to give satisfaction, to make content, to satisfy, like ἀρέσκειν. Eg.
Diog. Laert. iv. 32, τινὸς Χίου νεανίσκου μὴ εὐαρεστουμένου τῇ διατριβῇ αὐτοῦ; x. 137
(not in Polyb. as Delitzsch says, but δυσαρεστεῖσθαι τινί, Polyb. v. 94, 2, xi, 28. 8).
Often in Clemens Alex., see Bleek on Heb. xiii. 16,

’A pet (a) primarily denotes not virtue but ability, and is used of bodily or mental
superiority, not exclusively of men, ¢.g. Plato, Rep. i. 335 B, τῶν κυνῶν, ἵππων. Critias,
117 B, τῆς γῆς. Polyb. ii. 15. 1, τῆς χώρας, nevertheless mainly of human excellence
either bodily or mental. It does not, however, signify ability in and for itself, but what
gives to its possessor worth and recognition ; cf. Schmidt, Hthik der alten Griechen, i. 295,
“all that imparts to a person or thing special estimation, whether of a practical, moral,
intellectual, or corporeal kind, In Homer especially it denotes any kind of superiority
which makes a man noteworthy, beauty, quickness, cleverness, ability in war or in
contests, and likewise blessing or prosperity granted by the gods (Ud. xiii. 45, xiv. 402,
xviii. 133). Specially noteworthy and characteristic for national experience is the fact
that in the word the virtue or cleverness is inseparably combived with the esteem of
others which it commands.” Nitzsch on Homer's Qd. vol, 1, 146, says, “By ἀρετή
(originally goodwill to men) is denoted with cleverness and ability all praiseworthy
happiness, see xiii, 45, xviii, 132; cf. ἀρετῶν, xix. 114, viii. 329, and hence the
superiority of a woman, who in her beauty blooms unsickened by harm or want
(xix. 124), is designated ἀρετή. Déderlein, Homer. Glossar. ii. 82, says, “By ἀρετή
Homer does not mean any moral attribute, courage, uprightness, nobleness of mind, such
as are meant by it in post-Homeric Greek.” Thus the word is=acknowledged superiority,
the recognition of ability, fame, esteem, honour, synon. with δόξα, κῦδος, καύχημα. Cf.
Theogn. 106, ἀρετῆς δ᾽ ὀλίγοις ἀνδράσι μοῖρ᾽ ἕπεται. Ver. 87, μηδ᾽ αἰσχροῖσιν ἐπ᾽
ἔργμασι μηδ᾽ ἀδίκοισιν τιμὰς μηδ᾽ ἀρετὰς ἕλκεο μηδ᾽ ἄφενος. Hesiod, Opp. 315, πλούτῳ
δ᾽ ἀρετὴ καὶ κῦδος ὀπήδει. It occurs still in this sense in later Greek, specially in the
combination δόξα καὶ ἀρετή; cf. Plut. De aud. poet. 6 (Mor. 24 B), where the distinction
is made that ἀρετή signifies not only virtue, ἀλλὰ καὶ δόξας ἐπιεικῶς καὶ δυνάμεις
περιποιεῖ, and that therefore poets call τὴν εὐδοξίαν ἀρετὴν καὶ δύναμιν, just as ἔλαια
denotes both the olive tree and the olive, φηγός the hazel tree and its fruit the nut.
For this he cited examples, Ζεὺς δ᾽ ἀρετὴν ἄνδρεσσιν ὀφέλλει τε μινύθει, and Hesiod,

᾿Αρετή 645 "Aperi}

Opp. 315. It is not used so often thus by the Attic writers, still cf. Soph. Philoct. 1420,
πρῶτα μέν σοι τὰς ἐμὰς δείξω τύχας, ὅσους ποιήσας καὶ διεξελθὼν πόνους ἀθάνατον
ἀρετὴν ἔσχον. Thue, i. 33. 2, φέρουσα ἐς μὲν τοὺς πολλοὺς ἀρετήν. But often in Plut.
Mor. 535 D, πῶς οὐ παρίσταται δεινὸν εἶναι τὸ τῆς ἰδίας δόξης καὶ ἀρετῆς ἀφειδεῖν.
547 A, ἂν μὴ μόνον ἔχωσιν ἡλικίαν ἀλλὰ καὶ δόξαν καὶ ἀρετήν. Vit. Cleom, xxxi. 1, 2,
τὸν μὲν κάλλιστον θάνατον ἐν τῇ μάχῃ προηκάμεθα . .. ἁ δὲ δεύτερος δόξῃ καὶ ἀρετῇ
νῦν ἔτι πάρεστιν ἡμῖν. Tib. αγαοοῖι. ix. 1; C. Graech. xviii. 1; Dion. et Brut. comp. i. 1;
Galb, iii. 1; ef. Hrdn, iii. 6. 3, μετὰ τοσαύτης δόξης τε καὶ ἀρετῆς ὑπὲρ ἡμῶν ἐκάμετε.
In these cases it is equivalent to distinction, both that which distinguishes a man, and
the distinction which on account of this he receives or wins; whereas Sofa is only the
recognition gained (cf. Polyb. ii. 17. 1, τὰ wéSua . . . μεγάλην ἐπ᾽ ἀρετῇ δόξαν εἴληφε).
This meaning coincides with the use of the word to denote the ability or cleverness
whereby the appreciation of others is won, merit, desert, eg. Thue. iii. 58. 1, καίτοι
ἀξιοῦμέν ye καὶ θεῶν ἕνεκα τῶν συμμαχικῶν ποτε γενομένων καὶ τῆς ἀρετῆς τῆς εἰς
τοὺς “Ἕλληνας καμφθῆναι ὑμᾶς κιτλ. Hence on Thue. ii. 51. 3, οἱ ἀρετῆς τὶ μετα-
ποιούμενοι, the scholiast explains φιλανθρωπίας καὶ ἀγάπης; i 69. 2, τὴν ἀξίωσιν τῆς
ἀρετῆς ὡς ἐλευθερῶν τῆς Ἕλλαδας φέρετα. This use of the word has a double
source ; ἀρετή is “that attribute of a person or thing on account of which it is prized,
because it fulfils its special design ; hence the fruitfulness of the soil is called ἀρετή, the
power of seeing is called the ἀρετή of the eye, swiftness the ἀρετή of the horse, beauty
the ἀρετή of the woman, and thus mention is often made of the ἀρετή of the steersman,
the flute-player, the architect” (Schmidt, lc). Hence the question may be put, dpa
διδακτὸν ἡ ἀρετή ; Plato, Men. 70 A, and the opinion expressed, ἀρετὴ ἂν εἴη οὔτε φύσει
οὔτε διδακτόν, ἀλλὰ θείᾳ μοίρᾳ παραγιγνομένη ἄνευ vod. This is true of all bodily and
mental excellences, Plato, Rep. i. 353 B, ὀφθαλμῶν, tov. Gorg. 504 Ο, ἡ ὑγίεια...
καὶ ἡ ἄλλη ἀρετὴ τοῦ σώματος. Rep. iv. 444 D, ἀρετὴ μὲν dpa, ds ἔοικεν, ὑγίειά τις ἂν
εἴη καὶ κάλλος καὶ εὐεξία ψυχῆς, κακία δὲ νόσος τε καὶ αἶσχος καὶ ἀσθένεια. Aristotle,
Eth, Nicom. iv. 7, Onrelov ἀρετὴ σώματος μὲν κάλλος καὶ μέγεθος, ψυχῆς δὲ σωφροσύνη.
Thus ἀρετή belongs to him who distinguishes himself, proves himself capable, the proof
being his activity for others and before them; so that the ἀρετή of a man is this his
ability proved and recognised by and in the behalf of others, that whereby he makes
himself appreciated, be it goodwill, kindness, well-doing, or anything else. Thus ἀρετή
in Xen. Anab. i. 4. 8, τῆς πρόσθεν ἕνεκα περὶ ἐμὲ ἀρετῆς, of the approval and merit
obtained by Xenias and Pasion from Cyrus, the ability which they evinced; further,
in ὃ 9, ἀκούοντες τὴν κύρου ἀρετήν, of the honourableness of Cyrus in recognising and
rewarding their ἀρετή. Thus ἀρετή designates any ability or aptness which commands
and wins recognition, superiority and excellence in those qualities which one expects or
discovers in a man.

Connected with this use of ἀρετή to denote recognition and appreciation by others,
we have (Ὁ) the prevailing employment of the word in a moral sense, introduced by the

SS Se,

᾿Αρετή 646 ᾿Αρετή

sophists, as = virtue, which ἔπφρονας παρέχεται καὶ δικαίους καὶ ἀγαθοὺς ἐν πράξεσι,
Plut. de aud. poet. 6, moral aptness; and this meaning so prevails that Plutarch after his
manner endeavours to connect it with the signification distinction or fame. Aristotle,
Eth. Nicom. ii. 5, ἡ τοῦ ἀνθρώπου ἀρετὴ----ἕξις ad’ ἧς ἀγαθὸς ἄνθρωπος γίνεται, καὶ ἀφ᾽
ἧς εὖ τὸ ἑαυτοῦ ἔργον ἀποδώσει.

While ἀρετή in its ethical sense possesses so very prominent a position in profane
Greek that it appears as the principle of all moral capacity and conduct, it strangely
disappears in this sense in biblical Greek, Those apocryphal hooks of the O. Τὶ which
have been specially influenced by the profane sphere, eg. the Book of Wisdom, 2 and 4
Maccabees, make this use of it, but the O. T. not once, and the N. T. only in one place,
and this somewhat doubtful. But even in its non-ethical sense ἀρετή occurs in the

. LXX. and N. T. very seldom, and with very marked limitation. (ἃ) The LXX. use it to

render jn, splendour, glory, adornment, Hab. iii. 3, ἐκάλυψεν οὐρανοὺς ἡ ἀρετὴ αὐτοῦ

- (se. κυρίου. Zech, vi. 13, αὐτὸς (i.e, the ΠΝ) λήψεται ἀρετήν, usually δόξα, once also

μεγαλοπρέπεια, ἁγιωσύνη, ὡραιότης ; cf. ἐλαία κατάκαρπος, Hos. xiv. 7. Further,
ἀρεταί -- nan (usually rendered aiveous, rarely καύχημα, δόξα, ἀγαλλίαμα), Isa. xlviii. 12,
δώσουσιν τῷ θεῷ δόξαν, Tas ἀρετὰς αὐτοῦ ἐν τοῖς νήσοις ἀναγγελοῦσιν ; xiii. 21, λαόν
μου ὃν περιποιησάμην τὰς ἀρετάς μου διηγεῖσθαι ; xlii. 8, τὴν δόξαν μου ἑτέρῳ οὐ δώσω,
οὐδὲ τὰς ἀρετάς μου τοῖς γλυπτοῖς. Cf. Add. Esth. iv. 8, ἀνοῖξαι στόμα ἐθνῶν εἰς
ἀρετὰς ματαίων. It answers to the plural ΠΥΡΠΗ in Isa. xiii. 7, τὸν ἔλεον κυρίου
ἐμνήσθην, τὰς ἀρετὰς κυρίου ἐν πᾶσιν ols ὁ κύριος ἡμῖν ἀνταποδίδωσιν. Here therefore
it stands in the sense of glory, distinction, recognition, as in profane Greek synon. with
δόξα, and later (Plut., Herodian) in the phrase δόξᾳ καὶ ἀρετή. It is clear from the
parallel in Add. Esth. iv. 8 that what is mainly meant is the pre-eminence belonging to
God, and not to the manifestation of Himself in revelation. But this latter element is
not wholly to be excluded, as appears from Isa. Ixiii. 7, where it is parallel with ἔλεος,
as in profane Greek, denoting the appreciation or desert with reference to others whereby
one becomes distinguished and can lay claim to, distinction. Connected herewith are the
two N. T. passages, 1 Pet. ii, 9, ὅπως τὰς ἀρετὰς ἐξαγγείλητε τοῦ ἐκ σκότους ὑμᾶς
καλέσαντος «.7.r.; 2 Pet. i. 3, τοῦ καλέσαντος ἡμᾶς ἰδίᾳ δόξῃ καὶ ἀρετῇ. While in the
former passage it is = praise, in the latter the reference is to the self-manifestation of
God, whereby He (to speak in a profane way) has rendered us service through our
appropriation of His redemption, and thus as synon. with δόξα, God’s excellent glory, by
the manifestation of which to us He has claim to our regard. This is the truth
expressed in the remark of Krebs, Observ, e Flav. Jos., where he endeavours to prove that
ἀρετή here is = beneficentia, as in Joseph, Ant. xvii. 5. 5, μάλιστα δὲ τὴν ἀρετὴν ἐπιπολὺ
ἐξηγεῖτο τοῦ βασιλέως ἧπερ εἴς τε τροφὰς καὶ παιδεύματα χρησάμενος τῶν υἱέων ; xvii.
5. θ, τὰ πάντα γὰρ ὡς ἐν ἐρημίᾳ τοῦ θείου διεπεπραγμένος .. . αὖθις ἐνεπαρῴνει τῇ
ἀρετῇ τοῦ θείου.----Τὰ Phil. iv. 8, εἴ τις ἀρετὴ καὶ εἴ τις ἔπαινος, the combination with
ἔπαινος leads to the supposition that ἀρετή here is that which claims and receives

᾿Αρετή 647 ᾿Αρετή

acknowledgment, and therefore includes the moral virtues; nevertheless it does not
stand, as is clear from the preceding ὅσα προσφιλῆ, ὅσα εὔφημα, side by side with ὅσα
ἀληθῆ «.7.X., in a distinctively ethical sense ; cf. Plato, Rep. vii. 536 A, πρὸς σωφροσύνην
—xal ἀνδρείαν καὶ μεγαλοπρέπειαν καὶ πάντα τῆς ἀρετῆς μέρη.

Consequently—with exception perhaps of 2 Pet. i. 5, to be presently ΘΧδιηϊηθα ----ἶπ
biblical Greek (Ὁ) it is not used in an ethical sense, as may be inferred by a comparison
with those places in the Apocrypha where it does thus stand. It occurs in Wisd. iv. 1,
κρείσσων ἀτεκνία pet’ ἀρετῆς, ἀθανασία yap ἐστιν ἐν μνήμῃ αὐτῆς, ὅτι καὶ παρὰ θεῷ
γινώσκεται καὶ παρὰ ἀνθρώποις ; ν. 12, ἀρετῆς μὲν σημεῖον οὐδὲν ἔσχομεν δεῖξαι, ἐν δὲ
τῇ κακίᾳ ἡμῶν κατεδαπανήθημεν ; viii. 7, εἰ δικαιοσύνην ἀγαπᾷ τις, οἱ πόνοι ταύτης εἰσὶν
ἀρεταί σωφροσύνην γὰρ καὶ φρόνησιν ἐκδιδάσκει, δικαιοσύνην καὶ ἀνδρείαν. This last
passage shows what O. T. conception must be included, viz. righteousness, which, according
to the profane view, belongs to the category of ἀρετή A weakening of the biblical
mode of expression and a withdrawal of the religious element appears in 2 Mace. xv. 12,
’Oviav .. . ἄνδρα καλὸν καὶ ἀγαθόν... ἐκ παιδὸς ἐκμεμελετηκότα πάντα τὰ τῆς ἀρετῆς
οἰκεῖα. (In the remaining places in 2 Mace. it denotes ἀνδρεία, courage and stedfast-
ness; 2 Mace, vi. 31, μνημόσυνον ἀρετῆς καταλιπών; xv. 17, παρακληθέντες δὲ τοῖς
ἸΙοῦδα λόγοις πάνυ καλοῖς καὶ δυναμένοις ἐπ᾿ ἀρετὴν παρορμῆσαι Kal ψυχὰς νέων
ἐπανδρῶσαι; but in x. 28, οἱ μὲν ἔγγυον ἔχοντες εὐημερίας καὶ νίκης μετ᾽ ἀρετῆς τὴν ἐπὶ
τὸν κύριον καταφυγήν, it is perhaps=distinetion, fame.) In 4 Maccabees the most
decided attempt is made to transfer the classical concept to Jewish soil, where (x. 10)
we have the expression παιδεία καὶ ἀρετὴ θεοῦ (ead being the gen. of the object). With
the author of this book ἀρετή is, as distinguished from the profane view, a decidedly
religious concept, and denotes stedfast faithfulness and verification in all that belongs to
εὐσέβεια; xii, 14, ἐπλήρωσαν τὴν εἰς τὸν θεὰν εὐσέβειαν... τοὺς τῆς ἀρετῆς ἀγωνιστάς ;
xvii. 12, ἀρετὴ 80 ὑπομονῆς Soxipdfovca; ix, 18, μόνοι παῖδες ‘EBpaiwy ὑπὲρ ἀρετῆς
εἰσὶν ἀνίκητοι; i. 8, ἡ ἀνδραγαθία τῶν ὑπὲρ ἀρετῆς ἀποθανόντων. It is parallel with
εὐσέβεια in vii. 22, εἰδὼς ὅτι τὸ διὰ τὴν ἀρετὴν πάντα πόνον ὑπομένειν μακάριόν ἐστιν,
οὐκ ἂν περικρατήσειεν τῶν παθῶν διὰ τὴν εὐσέβειαν. But 4 Μαοο.1. 2, μεγίστη ἀρετή...
φρόνησις, which is in keeping with the tendency of this treatise de rationis imperio, shows
how unwilling the author was to give up the Greek view for the sake of a change of
meaning. He can make use of it as he does only by giving prominence to one aspect of
ἀρετή, stedfast faithfulness, and- recognising herein the sign of the clever or able man.
(Other places where dp. occurs here are ix. 31, xi. 2, xiii. 23, ete.) The profane ἀρετή
lacks a religious basis, though it was not altogether foreign to the Greek to reckon
εὐσέβεια as an ἀρετή, Thus the use of the word was out of harmony with the divinely
related tendency of Jewish and Christian life; it contained too much self-glorification to
be admitted readily into Scripture language. It had nothing in common with Pauline
preaching, and could be employed only as in Phil. iv. 8, where it does not stand in an
expressly ethical sense ; and as to the other N, T, writings it was unsuitable, because it

᾿Αρετή 648 ‘Aprayy

did not adequately express the antithesis to sin. Even in 2 Pet. 1, 5, ἐπιχορηγήσατε ἐν
τῇ πίστει ὑμῶν τὴν ἀρετήν, ἐν δὲ TH ἀρετῇ τὴν γνῶσιν «.7.X., it is hardly (if we compare
vv. 6, 7) equivalent to υὐγέμθ. It is evident from what has already been said that it is
not here to be taken as in ver. 3; but if it meant in general the doing of what is right
and good, the specializing of vv. 6,7 would be inconsistent. Considering the connection,
it is most appropriate to explain it, according to the analogy of 4 Macc., as denoting
stedfastness in maintaining and manifesting faith.

“ρπάξω, the future in classical Greek usually ἁρπάσομαι, more rarely ἁρπάσω,
as in the N. T. John x. 28, and in the LXX. Lev. xix. 13, according to codex A
ἁρπάσεις; but B reads ἁρπᾷ, as in Hos. v. 14, ἁρπῶμαε, Attic form of the future, like
dissyllables in afw, efw, ew; see Kriiger, ὃ 31. 3. 7; Lobeck, Phryn. 746. The aorist
ἥρπασα, passive ἡρπάσθην, Rev. xii. 5; non-Attic Qnd aorist ἡρπάγην, Polyb. and
others, 2 Cor. xii. 2-4, Wisd. iv. 11, answering to the future ἁρπάξω occurring in
Homer and in later writers; passive ἁρπαγήσομαι, 1 Thess. iv. 17; compare also the
forms ἅρπαγμα, ἁρπαγμός, side by side with ἅρπασμα, ἁρπασμός, Lobeck, Phryn. 241.
It signifies to seize upon with force, to rob, differing from κλέπτειν as an open act of
violence from cunning and secret thieving; cf. Aristoph. Plut. 372, οὐ κέκλοφας ἀλλ᾽
ἥρπακας. Soph. Phil. 643 8, οὐκ ἔστι λῃσταῖς πνεῦμ᾽ ἐναντιούμενον, ὅταν παρῇ κλέψαι
te χάρπάσαι Bid. Though generally denoting robbery of another’s property, it is ποῦ
exclusively thus used, but sometimes means generally forcibly to seize upon or take to
oneself; cf. Homer, 7]. xii. 440, “Ἕκτωρ δ᾽ ἁρπάξας λᾶαν φέρεν x.t.d.; Xen. Cyr. ii. 3. 10,
μάχαιράν ye μὴν εὐθὺς παιδίον ὧν ἥρπαζον ὅπου ἴδοιμι; Anab, v. 9. 8, ὁ δ᾽ ἐπειδὰν
προΐδηται, ἀπαντᾷ ἁρπάσας τὰ ὅπλα καὶ μάχεται πρὸ τοῦ ζεύγους ; iv. 6. 11, τοῦ ἐρήμου
ὄρους καὶ κλέψαι τι πειρᾶσθαι λαθόντας καὶ ἁρπάσας φθάσαντας ; cf. Herod. ix. 107. 2,
ἁρπάξει μέσον καὶ ἐξάρας παίει ἐς τὴν γῆν ; Polyb. ix. 107. 2, ἡρπακότες ἐν τῷ Περσικῷ
πολέμῳ τὴν τῶν ᾿Ελλήνων εὐχέρειαν. Accordingly in Biblical Greek (Α) =to rob, LXX.=
bn, snp, AON; in the N. T. John x. 12, 28, 29, to take away by force, to seize, to snatch
away, Matt. xiii. 9; Acts xxiii. 10; Jude 23. Specially of rapture, Acts viii. 39;
2 Cor. xii. 2,4; 1 Thess. iv. 17; Rev. xii. 5. (B) to take to oneself by force, John vi. 15,
ἁρπάζειν αὐτὸν ἵνα ποιήσουσιν βασιλέα. Also=to use force against one, Ps. x. 9=
Dn, ἁρπάσαι πτωχόν. Compare Micah ii. 2, διήρπαζον τὸν ἄνδρα καὶ τὸν οἶκον αὐτοῦ =
pey, parallel with καταδυναστεύω; and to this we must refer Matt. xi. 12, βιασταὶ
ἁρπάζουσιν τὴν Bac, τοῦ οὐρανοῦ ; see Biatw.

“Μρπαγή ἡ, (A) active, robbery, plundering, Heb. x. 34; 1 Mace. xiii. 34, πᾶσαι
ai πράξεις Τρύφωνος ἦσαν ἁρπαγαί. In this sense perhaps Luke xi. 39, τὸ ἔσωθεν
ὑμῶν γέμει ἁρπαγῆς καὶ πονηρίας, where the genitive ὑμῶν and the combination with
mov, confirm the active meaning; and hence probably the same is to be preferred in
Matt, xxiii. 25, ἔσωθεν δὲ γέμουσιν (ἐξ) ἁρπαγῆς καὶ ἀκρασίας, though with reference to
the contents of the cup and platter the passive meaning is seemingly the more correct,

“Δρπαγή 649 “Aprraryyos

Yet the combination with ἀκρασία which denotes an attribute, and the partial explanation
of the figure in Luke, tell in favour of the active signification ; cf. Eccles. v. 7, ἁρπαγὴ
κρίματος καὶ δικαιοσύνης. (B) Booty, prey, Nahum ii. 13; Isa. iii 14; Judith 11, 11.
In the LXX. more frequently διαρπαγή.

‘Aprayos, 6, in biblical Greek only in Phil. ii. 6, ὃς ἐν μορφῇ θεοῦ ὑπάρχων
οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἶσα θεῷ, ἀλλὰ K«.7.r.; paralleled in classical Greek only
in Plutarch, de pueror. educ. p. 11 F, καὶ rods μὲν Θήβῃσι καὶ τοὺς "Ἤλιδι φευκτέον
ἔρωτας καὶ τὸν ἐκ Κρήτης καλούμενον ἁρπαγμόν, “ et amores quidem quales Thebis sunt et
Elide et quae in Creta vocatur raptio, fugiendi,”? and by Phryn. Appar. Soph. in Bekker,
Anect. gr. i. 36, δέσις" ὁ δεσμός, ὡς ἅρπασις ὁ ἁρπαγμὸς καὶ λόγισις ὁ λογισμός, which
latter quotation shows the appearance of the word in linguistic usage, and is so far
important as indicating its meaning. As to what this meaning is, the passage in
Plutarch shows that the word is used transitively =actus rapiendi, and this is confirmed
by the same transitive meaning of the form ἅρπασμός occurring likewise once only in
Plutarch, Convival. disp. ii. p. 664 A, οὐ yap φιλικὸν οὐδὲ συμποτικὸν οἶμαι προοίμιον
εὐωχίας ὑφαίρεσις καὶ ἅρπασμος καὶ χειρῶν ἅμιλλα καὶ διαγκωνισμός, GAN ἄτοπα καὶ
κυνικὰ καὶ τελευτῶντα πολλάκις εἰς λοιδωρίας καὶ ὀργὰς K.7.r., Where ὑφαίρεσις and
ἅρπασμος signify clandestine stealing and open robbery. Meyer and Hofmann therefore
rightly adopt the transitive meaning in Phil. ii 6. The Greek exegesists indeed make
it = ἅρπαγμα (often in the LXX.), robbery, a thing robbed ; so Chrysostom, Oecum., Theophy-
lact, Theodoret ; cf. Wetstein in loc, and Cramer, Catena Graec. Patr., οὐχ ὡς ἅρπαγμα
εἶχεν ἀλλὰ φυσικόν ; whereas heretics explained it as=res rapienda, θεὸς dv ἐλάττων, οὐχ
ἥπασε τὸ εἶναι ἶσα θεᾷ τῷ μεγάλῳ καὶ μείζονι, But this simply shows that a rendering
of this rare word intransitively was not regarded as strange, this occurring also in the
case of other nouns in μός, and that the explanation of ἁρπαγμός depended upon Christo-
logical considerations. For the real meaning of dpmarypos in the passage, this tells all the
less, in that the transitive meaning is indisputable in classical Greek, and is unquestion-
ably confirmed also in patristic Greek. The passage in Cyril, de adorat. i. 25 (in
Wetstein), καὶ οὐχ ἁρπαγμὸν τὴν παραίτησιν ὡς ἐξ adpavois καὶ ὑδαρεστέρας ἐποιεῖτο
φρενός, might indeed be rendered not actively (as Meyer holds), but passively, “ He did
not quickly take advantage of the refusal of the angels (Gen, xix. 23) as a prey for
himself.” Still this place only shows the possibility of a passive rendering in our text.
But, on the other hand, there is another passage decisive for the active meaning, inasmuch
at least as the representation is as nearly as possible the same as in our text. Cf.
Possini, Catena in Mare. x. 24, ὁ δέ ye σωτὴρ θεραπεύει adtods—r@ δεῖξαι ὅτι ody ἐστιν
ἁρπαγμὸς ἡ τιμή, τῶν ἐθνῶν. γὰρ τὸ τοιοῦτον ; compare Mark x, 42, οἱ δοκοῦντες ἄρχειν
τῶν ἐθνῶν κατακυριεύσιν αὐτῶν καὶ οἱ μεγάλοι αὐτῶν κατεξουσιάξουσιν αὐτῶν.
Accordingly, Phil. ii. 6 affirms that Christ did not regard His equality with God as if He
were an ἅρπαξ, to force it upon those to whom He stood in the relationship of God. (Cf

‘Aprraypos 650 ‘Apraypos

Aristotle, Pol. v. 10, τύραννοι κατέστησαν βασιλείας ὑπαρχούσης.) That this transitive
meaning of ἁρπαγμός is necessary here, and that the passive is inadmissible, is clear from
the fact that τὸ εἶναι ἶσα θεῷ cannot be taken as the object of dpmafew, For if it were
the object it must be essentially different from μορφὴ θεοῦ, which it can no more be than
can ἐν ὁμοιώματι ἀνθρώπων γενόμενος be essentially different from μορφὴ δούλου λαβών.
As μορφὴ δούλου includes εἶναι ἶσα ἀνθρώποις, so the μορφὴ θεοῦ includes the εἶναι ἶσα
θεῷ. Certainly the two expressions do not in both cases denote absolutely the same
thing; they differ as absolute divine existence (ἐν μορφὴ θεοῦ ὑὕπαρχ.), and divine exist-
ence in relation to the world—existence as man among men, and as man in relation to
God (σχήματι x.7.d., answering to the μορφὴ δούλου. There is another proposed
distinction which is also inadmissible,—the supposition of Weiss and others that the
εἶναι ἶσα θεῷ is something different from the μορφὴ θεοῦ, i.e. the divine δόξα which did
not yet belong to Christ, but was destined to be His. This would involve the impossible
thought that the ὁμοίωμα ἀνθρώπων is something not implied in the μορφὴ δούλου, but
following upon the assumption of it. (The Fathers all are perfectly right in representing
the εἶναι ica θεῷ as identical with the μορφὴ θεοῦ, but christological interests call for
a more accurate definition.) If this be so with the εἶναι ica θεῷ, it cannot be the object
of ἁρπάζειν ; and if it cannot, it is clear that ἁρτταγμός cannot either be equivalent to
ἅρπαγμα, nor can it be res rapienda, but must be taken actively; de. τὸ εἶναι ἶσα θεῷ
is to be regarded, so to speak, as the subject of ἁρπάζειν, and is to be explained as above,
“He did not esteem the being-equal-with-God as identical with the coming forth or action
of an ἅρπαξ. Weiss’s objection, that the object of such action is wanting, is not to be
met (as Meyer does) by saying that it is implied in the idea of ἁρπαγμός, “his not
appropriating to himself power and glory, riches, pomp, and glory of the world,” suggest-
ing a distorted thought, and a false contrast with ἐκένωσεν ἑαυτόν. Neither can the
object, as Hofmann thinks, be left undetermined, as if the design simply was to bring out
as clearly as words could express it the implied or possible contrast with the actual fact
of the κένωσις. The object is sufficiently indicated by the εἶναι ica Oe@. Authoritative
coming by force to affirm equality with God can have reference only to the world, in
relation to which Christ stands as God, and Christ did not come forcibly or authoritatively
as an ἅρπαξ to compel the submission of the world to Himself (cf. ver. 4, μὴ τὰ ἑαυτῶν
σκοποῦντες), but He renounced Himself, “ emptied Himself,” and so on. Therefore “ He
esteemed not His equality with God as something requiring an act of force against the
world, or a thing to be forced upon the world.” What has already been remarked under
ἁρπάζω, shows that the object of the dpmayyos need not of necessity be something
belonging to another (Meyer). As to ἡγεῖσθαι with two accusatives, compare 2 Pet.
iii. 15; 1 Tim. vi. 5; Thue. ii. 44,3; Dem. viii. 66; Eur. Med. 1224; Plato, Legg. vii. 837 C;
Crat. 435; Aesch. Prom. 169, Concerning the old exposition=dpmraypa, see its full
exposition in Lamb. Bos, Hzercitatt, philol. in N. T. loca nonnulla, ete., 1713, p. 196

8qq-

"Aptios 651 ᾿Εξαρτίξω

"Aptos, a, ov, from the root ap,=joining together, joining on to, fitting, compare
Hippocrates, 809 G, of σπόνδυλοι ἐντὸς ἄρτιοί εἰσιν ἀλλήλοισι Kal δέδενται πρὸς
ἀλλήλους. In Homer and Pindar of appropriate well-chosen words, e.g. Od. viii. 240, ὅς
τις ἐπίσταιτο hou φρεσὶν ἄρτια βάζειν; xix. 248, ὅτε of φρεσὶν ἄρτια ἤδη (J. v. 326),
because he was appropriately in accord with him, i.e. “he knew how in everything to hit
his purpose, to divine his thoughts and wishes” (Faesi). It is used for the most part
(in Xen., Plato, Aristotle, Plut., and others) of even numbers, which in the reckoning leave
no remainders, as opposed to περιττός, odd, Otherwise comparatively rare of thoughts
and members=in appropriate position, sound, Hesychius, dptiov' ὑγιές, ὁλόκληρον.
Eurip. Troi. 417, οὐ γὰρ ἀρτίας ἔχεις φρένας, opp. 408, εἰ μὴ σ᾽ ᾿Απόλλων ἐξεβάκχευσεν
φρένας. Lucian, De sacrif. 6, of Vulcan, οὐδὲ ἄρτιον τὼ πόδε' χωλευθῆναι γὰρ κ.-τ.λ.
Diodorus, iii. 32, ἀρτίους τοῖς σώμασιν. In this sense also figuratively of the general
relationships of life, eg. in a fragment of Solon’s in Demosthenes, xix. 255 (422),
εὐνομία δ᾽ εὔκοσμα καὶ ἄρτια πάντ᾽ ἀποφαίνει. Cf. Philo, Leg. ad Caj. p. 1000, μένει
δ᾽ ἄρτιον καὶ πλήρης ἡ ἡγεμονία. In Herod. with following intinitive=ready, in position,
equipped for something. It is accordingly an inappropriate generalizing of the conception
to explain it according to Glossar. Graec. in sacros N. F. libr. ex MSS. ed. J. Alberti,
p- 163, ἄρτιος" ὑγιής, τέλειος, and by Huther, on 2 Tim. iii. 17, as = perfect. In this
one passage of biblical Greek, ἕνα ἄρτιος ἢ ὁ τοῦ θεοῦ ἄνθρωπος πρὸς πᾶν ἔργον ἀγαθὸν
ἐξηρτισμένος, it means, as Hofmann rightly shows, simply in due or appropriate condition
(and thus able to fulfil all demands), and is not equivalent to the expression in Col.
1, 28, ἵνα παραστήσωμεν πάντα ἄνθρωπον τέλειον ἐν Χριστῷ, from which, indeed, it
differs, as ability to stand moral testing differs from moral completeness. Nor can Col.
ii. 10, ἐστὲ ἐν αὐτῷ πεπληρωμένοι, be appropriately adduced. “Aprzos is to be compared,
ποῦ with τέλειος, but with ὁλόκληρος (see Trench). In 2 Tim. iii, 17, as the addition
πρὸς πᾶν x.7.r, clearly shows, it is not the state as such that is spoken of, but the state as
antecedent and preparative to conduct. Compare also the meaning of its derivations.

᾿Εξαρτίζω, perfectly to prepare, to complete for a certain purpose, fully to equip.
Very rare, and like all the derivatives of ἄρτιος only in late Greek, but pointing back to
the meaning of ἄρτιος in Homer and Herodotus, and preserved by the poets, in
appropriate condition. Hence aprifw is =to put in appropriate condition, in Diod., Sext.
Hesychius, ἀρτίσασθαι: παρασκευάσασθαι. The compounds ἀπ-, ἐξ-, κατ-αρτίζω occur,
and of these in biblical Greek ἀπαρτίξζω in Symmachus, Ps. vii. 10, οχῖχ. 73; ἀπαρτισμός,
Luke xiv. 28; ἐξαρτίζω, Acts xxi. 5, 2 Tim. iii, 17, and very often καταρτίζω (once
mpoxat.). ᾿Ἐξαρτίζω seems to be the most rare. In Lucian, Ver. hist. i. 33, there
appears ἐξήρτυτο for ἐξήρτιστο ; Diod. xiv. 29, ἐξηρτυμένας (τριήρεις) is read instead of
ἐξηρτισμένας ; with certainty in Josephus, Ant. iii, 2. 2, πολεμεῖν πρὸς ἀνθρώπους τοῖς
ἅπασιν καλῶς ἐξηρτισμένους, and in an inscription given by Boeckh, ii. 420. 13, τὸ ἐπὶ
τὴν πόμπην ἀνκλάριον ἐξαρτιζόϊ μενον], in harmony with which 2 Tim. iii. 17 is to be

᾿Εξαρτίζω 652 Καταρτισμός

explained, πρὸς πᾶν ἔργον ἀγαθὸν ἐξηρτισμένος. Akin to this is Acts xxi. 5, ἐξαρτίσαι
τὰς ἡμέρας, like ἀπαρτίζω in Symm. Ps. cxix. 73 = to complete, fully to establish, com-
pared with the same word in Symm. Ps. vii. 10 =¢o terminate, to bring to an end, as also
ἀπαρτίζειν is often used in later Greek of the terminating of a space of time, eg. Hippocr.
De Morb. iv. 11, ἀπηρτισμένης τῆς περιόδου.

Καταρτέίξω, to put a thing in its appropriate position, to establish, to set wp, and
indeed primarily restituere, then constituere ; first in Herod. = to bring right again, to bring
into order, v. 28, synon. with καταλάσσειν, v.29. Thus in Plutarch, Dion. Hal., and in
surgery of the setting of limbs. Then generally to put into its proper position, to equip,
to arrange, e.g. ships, in Polyb. Diod. Sic. In the LXX. in the first meaning only in
Ps, Ixviii. 10, καὶ ἠσθένησεν, σὺ δὲ κατηρτίσω αὐτήν -- 3, Pilel; elsewhere in the more
general sense, Ps. Ixxiv. 16, lxxxix. 38=ps, Hiphil; cf. Ps. lxxx. 16, xviii. 34, and
= 2, Shaphel, Ezra v. 11, vi. 14, iv. 13. Further in Ps, xvii. 5 =‘Jon, and Ps. xl. 7.
σῶμα κατηρτίσω μοι, instead of the more special % na owns. In both senses in the
N. T. (1) to put into position, to bring right, τὰ δίκτυα, Matt. iv. 21; Mark i. 19;
then to bring right again, Gal. vi. 1, καταρτίζειν τινά, sc. προλημφθέντα ἔν τινι
παραπτώματι. 1 Thess. iii. 10, καταρτίσαι τὰ ὑστερήματα τῆς πίστεως, to make up
what is wanting. In other passages, (II.) = to put in its right position, to make perfect, to
prepare, with various applications. Thus Heb. xi. 4, κατηρτίσθαι τοὺς αἰῶνας, of the
creative activity of God, analogous to Ps, Ixxiv. 16, lxxxix. 38.—Heb. x. 5, σῶμα
καταρτίσω μοι, from Ps. xl. 7; Heb, xiii. 21, ὁ θεὸς τῆς eiprvns—xatapticas ὑμᾶς ἐν
παντὶ ἔργῳ ay. eis TO ποιῆσαι κιτιλ. The perfect and complete setting up of an object
is the main element in the conception, and comes into prominence especially in Luke
vi. 40, κατηρτισμένος πᾶς ἔσται ὡς ὁ διδάσκαλος αὐτοῦ, and in Rom. ix. 22, ἤνεγκεν ἐν
πολλῇ μακροθυμίᾳ σκεύη ὀργῆς κατηρτισμένα eis ἀπώλ. = complete, ready, for destruction, ᾿
for ruin, where the literal sense is almost lost if it be merely rendered = prepared. In
like manner 1 Cor. i. 10, ἵνα ἦτε κατηρτισμένοι ἐν τῷ αὐτῷ vol καὶ ἐν τῇ αὐτῇ γνώμῃ,
is to be explained to stand perfected ; cf. Eph. iv. 14.—2 Cor, xiii. 11, καταρτίξεσθε.
Be perfected, of the completion of the Christian character (Hofmann), at which the readers
should aim. The rendering of the Hebrew j (elsewhere ἐτοιμάξζω, κωτορθόω, διορθόω,
ἀνορθόω, and other words) by καταρτίζω ought to have settled this element in the word.

Κατάρτισις, ἡ, once in Plutarch, Alex. vii. conjoined with ἐπιστασία, = com-
pleting, perfecting (Plut. Them. ii, with παιδεία, but here Bekker reads κατάρτυσις).
2 Cor. xiii. 9, τοῦτο καὶ εὐχόμεθα, τὴν ὑμῶν κατάρτισιν, must, according to the whole
context from vv. 5—11, be taken in the sense of conswmmatio. The preceding ἀσθενῶμεν
does not certainly justify the rendering restoration, after Ps. lxviii. 10.

Καταρτισμός, ὁ, in classical Greek only medically ; see above, καταρτίζειν. In
biblical Greek only in Eph, iv. 12, πρὸς τὸν καταρτισμὸν τῶν ἁγίων = perfecting,

Καταρτισμός 653 “Apxo

completion; cf. ver. 13. It differs from κατάρτισις, 2 Cor. xiii, 9, in that κατάρτισις
denotes the process in its progress, καταρτισμός the process as completed. The concept
stands alone and self-contained, see καταρτίζειν, and is not (with Grimm) to be taken with
the following εἰς ἔργον Siax. «.7.., because the ἅγιοι are not the subjects but the objects of
the διακονία, the subjects being the persons named in ver. 11. See Harless, Hofmann,
Schmidt in loc. Thus eis ἔργον διακ. is a second description of the purpose of the ἔδωκεν
«.T.d., ver. 11, differing, however, in that πρὸς κατ. τ. dy. gives the result to be attained
by the twofold description εἰς ἔργ. duax., εἰς otk. τ. σ. τοῦ Xv. The ἀποστ., προφ., evayy.,
work εἰς ἔργον diax., i.e. by way of ministration, and thus the body of Christ is built up,
and the καταρτισμὸς τῶν ay. is realized.

Προκαταρτέξω, to perfect beforehand, to make right, equip beforehand, only in
medical and in patristic Greek (here in the sense of predestination). 2 Cor. ix. 5, of the
offerings for the Jerusalem Church, which the apostle wished to find already made up.

"A px, to be first, to begin, to rule, Agreeing, according to Curtius, with the

Sanscrit arhdmi, to be worth, to have ability, to be able; arhas = worthy, ete. “The

ground-concept common to both is that of worth, perhaps even of splendour, ἄρχειν
λάμπειν (Hes.).” J. Grimm derives the German ragen from this. (I) To hegin, to make
a beginning; in this sense in the middle only, in biblical Greek throughout, and for the
most part in the classics also. LXX.= bn, Hiphil; 5, Hiphil; Gen. ii 3, τὴν 812 =
ἤρξατο ποιῆσαι. Followed by ἀπό, Matt. xx. 8; Luke xxiii. 5, xxiv. 47; Acts i 22,
viii, 35, x. 37; 1 Pet. iv. 17; John viii. 9. With the genitive only, as eg. dpx. λόγου,
Xen. Anab. iii, 2. '7, only in 2 Chron. xx. 22. But sometimes in the LXX. followed by
the infinitive with rod (cf. Buttmann, Gramm, d. N. T. Sprachgebr. p. 228 sqq.); Judg.
xx. 39; 2 Chron. xxxiv. 3; Ezek. xiii. 6; Jonah iii. 4; yet usually and in the N. T.
always the simple infinitive follows, as in the classics, Matt. iv. 17, xi. 7, 20, ete. The
combination with a participle following, eg. ἄρχομαι δίδασκων (compare Kriiger, lvi. 5. 1,
and concerning the difference between this and the infinitive, see Passow, Lez.), does not
appear in biblical Greek; the converse, ἀρχόμενος ἔλεγον, Plato, Theact. 174 B, 187 A,
oceurs in Acts xi. 4, ἀρξάμενὸς δὲ Πέτρος ἐξετίθετο αὐτοῖς, and in like manner Luke
iii. 23 is to be explained,—adtis ἣν ᾿Ιησοῦς ἀρχόμενος ὡσεὶ ἐτῶν τριάκοντα, for to
supply an infinitive from the context, such as ποιεῖν te καὶ διδάσκειν, like Acts i. 1
(Keil), or more vaguely = oficium messianum administrare (Grimm), is as inadmissible
here as it is unnecessary in Acts xii 4, The usage of classical Greek above named
shows that there is no need to read ἤρξατο εἶναι ὡσεὶ ἐτῶν τριάκοντα..----(11.) To rule, to
conduct, to be foremost; LXX.= vin, also occasionally yy, m1, av, and other verbs,
In the N. T. only in Matt, x. 42; Rom. xv. 12, ὁ ἀνιστάμενος ἄρχειν ἐθνῶν, from Isa,
xi, 10, DY D2 WEY Wwe, Elsewhere in this sense only the substantival participle occurs,
ὁ ἄρχων, which also occurs in the classics, in the poets as = ruler, chief lord, and then
in prose as = chief, overseer, and for those who hold official rank, Plut. Zhem. v. 4, of the

a —— -

"“Apyo ᾿ 654 Αὐθάδης

highest governmental office; Cat. min. xxxiv, 4, xl. 2, of tribunes. The plural of the
authorities, Plutarch, Public. ii. 2. Further, of governors and the like, and generally of
all who oceupy posts of prominence. In the N. T. (a) generally = Lord, Rev. i. 5, ὁ ἄρχων
τῶν βασιλέων τῆς γῆς, of Christ; cf. Dan. viii. 25, ἄρχων ἀρχόντων. 1 Chron. xxix. 12,
ἄρχων πάσης ἀρχῆς. Chief or first, Matt. xx. 15; Acts iv. 26 (from Ps. ii, 2), vii.
27,35; 1 Cor. ii. 6, 8. Οἱ ἀρχόντες of the magistracy, Rom. xiii. 3; cf. Acts vii. 35,
τίς σε κατέστησεν ἄρχοντα καὶ δικαστήν, so also Luke xii, 58; Acts xvi. 19.
(Ὁ) Specially, and here first with the genitive following, Luke viii. 41, τῆς συναγωγῆς ;
compare ἀρχισυναγωγός, Mark v. 22, 35, 36, 38; Luke viii. 49, xiii, 14; Acts xiii,
15, 18, viii. 17. For this simply ἄρχων εἷς, Matt. ix. 18, cf. ver. 23, but it does not
follow hence that ἄρχων is a title of the ruler of the synagogue; see Schiirer, Meutest.
Zeitgesch. p. 629.—Luke xiv. 1, οἱ ἄρχοντες τῶν φαρισ., “those holding prominence, and
specially esteemed among the Pharisees” (Hofm.). Acts xxiii. 5, ὁ ἄρχων τοῦ λαοῦ, of
the high priest, from Ex. xxii. 27 = 83, where, however, the high priest is not
specially meant. Without this special limitation, of the members of the Sanhedrim,
Luke xxiii. 13, τοὺς ἀρχιερεῖς καὶ τοὺς ἄρχοντας καὶ τὸν λαόν, cf. ver. 35, xxiv. 20;
Acts iv. 5, τοὺς ἄρχοντας καὶ τοὺς πρεσβυτέρους καὶ τοὺς γραμματεῖς, cf. ver. 8; John
vii, 26, 48; Acts xiii. 27; John iii. 1, ἄρχων τῶν ᾿Ιουδ., cf. vii. 51, xiii 42. While
Josephus describes the high priests as distinct from the other members of the council in
Bell. Jud. ii. 17.1, οἵ τε ἄρχοντες καὶ οἱ βουλευταί, in Luke xxiii. 13 they are distinguished
as ἀρχιερεῖς and ἄρχοντες, cf. Acts iv. 5, 6; but in Acts iii. 17, iv. 8, John vii. 26, 48,
they are designated collectively ἄρχοντες. In Acts xiv. 5 used of the chief of a Jewish
community of the dispersion. It is doubtful whether in Luke xviii. 18 a member of
the Sanhedrim is meant; cf. Matt. ix. 18, 23; Luke xiv. 1. These are meant only
where the connection indicates it.—Lastly, of Satan, ἄρχων τῶν δαιμονίων, Matt. xii. 24;
Luke xi. 15; τοῦ κόσμου τούτου, John xii. 31, xvi. 11; ὁ Tod κόσμου ἄρχων, John
xiv. 30; τῆς ἐξουσίας τοῦ ἀέρος, Eph. 11, 2.—In the LXX. it is the distinctive word for
wit, wish, and 7%, but is also used to render Ὁ, 3p, 33, 32,

Αὐθάδης, ες (from αὐτός and the root of ἁνδάνω, ἥδομαι; ἅδην, to one’s full,
enough), self-pleasing, self-satisfying, arrogant. Cf. Plato, Hpist. iv. 321 B, μὴ οὗν
λανθανέτω σε ὅτι διὰ τοῦ ἀρέσκειν τοῖς ἀνθρώποις καὶ τὸ πράττειν ἐστίν, ἡ δ᾽ αὐθάδεια
ἐρημίᾳ ξύνοικος. Αὐθάδεια is, according to Plato, Rep. 590 A, akin to δυσκολία, morose
dissatisfaction, and according to Aristotle, Lthic. Magn. ii. 3, contrasted with σεμνότης
and dpeoxe/a; according to Theophrastus, Char. Eth. xv., ἀπήνεια τῆς ὁμιλίας, hardness
and harshness im conversation, inconsiderateness, In Hippocrates αὐθάδης appears in
combination with ἐδιογνώμων. Plato, Legg. iv. 720 C, προστάξας--καθάπερ τύραννος
αὐθαδῶς, therefore the inconsiderate of others asks only concerning self. Cf. Diod.
Sie. Ant. Rom. ii, 12, τοῖς βασιλεῦσιν βουλευτήριον ἣν ἐκ τῶν κρατίστων Kal οὐχ
ὥσπερ ἐν τοῖς rol ἡμᾶς χρόνοις αὐθάδεις καὶ μονογνώμονες ἦσαν ai τῶν ἀρχαίων

Αὐθάδης 655 ᾿Απαράβατος

βασιλέων δυναστεῖαι. Hesychius, ὑπέρφρων, ἰδιογνώμων. Aeschylus, Prom. 64, calls
the point of the nail driven pitilessly through the breast of Prometheus σφηνὸς γνάθος.
αὐθάδης. In the LXX.=1y, Gen. xlix. 3, 7, powerful; Prov. xxi. 24 = ὙΠ), αὖθ. καὶ.
ἀλάξων. Accordingly in Tit. i. 7, αὐθάδης denotes one who pleasing self listens to no
one, and inconsiderately asserts himself alone, selfish, stubborn; cf. the κατακυριεύειν
τῶν κλήρων, 1 Pet. v. 3, and the positive contrast ἐπιεικής, 1 Tim. iii. 3, denoting the
opposite of standing upon strict rights; 1 Cor. xiii. 5, ἡ dy. οὐ ξητεῖ τὰ ἑαυτῆς, οὐ
παροξύνεται. Also in 2 Pet. ii. 10. See Trench,

Under Baiva:—

᾿Απαράβατος, ον, rare, and only in later Greek; from παραβαίνω, as the combina-
tions with νόμος, ὅρκος, and the like show. (I.) = that cannot be transgressed, inviolable.
Very rarely in this sense. Proxagor. ap. Phot. Bibl. Codd. 62, pp. 20, 28, σπονδὰς
συντηρεῖν ἀπαραβάτους. Usually with the signification derived from this (IL) invariable,
unchangeable; in harmony with which is the remark of Phryn., ἀπαράβατον παραιτοῦ
λέγειν, GAN ἀπαραίτητον. So Plut. de fat. 1 (p. 568 D), ἡ εἱμαρμένη λόγος θεῖος
ἀπαράβατος δι’ αἰτίαν ἀνεμπόδιστον, synon. with ἀΐδιος, de plac. phil. 885 B; likewise of
fate, τάξιν καὶ ἐπισύνδεσιν ἀπαράβατον. Cf. A. Gell. v. 2, εἱμαρμένη ἐστὶ φυσικὴ σύνταξις
τῶν ὅλων ἐξ ἀϊδίου τῶν ἑτέρων τοῖς ἑτέροις ἐπακολουθούντων καὶ μετὰ πολὺ μὲν οὖν
ἀπαραβάτου οὔσης τῆς τοιαύτης συμπλοκῆς. Plut. de def. orac. 410 F, εἰ βουλόμεθα τῷ
ἡλίῳ κατὰ τὰ πάτρια τὴν νενομισμένην τάξιν ἀπαράβατον ποιεῖν, “we would bring
proof that the sun’s motion assumed by those before us hitherto is invariable,” as opposed
to ibid. C, τὸν οὐρανὸν ὁμοῦ καὶ τὰ σύμπαντα μεθίσταντες. The word has this meaning
also in combination with νόμος. Plut. conviv. ix. 14 (p. 745 Ὁ), ἡ δ᾽ ἐν θεοῖς ἀνάγκη
δύστλητος οὔκ ἐστιν οὐδὲ δυσπειθὴς οὐδὲ βιαία πλὴν τοῖς κακοῖς, ὥς ἐστι νόμος ἐν
πόλει τοῖς βελτίστοις τὸ βέλτιστον αὐτῆς ἀπαράτρεπτον καὶ ἀπαράβατον οὐ τῷ μὲν
ἀδυνάτῳ τῷ δ᾽ ἀβουλήτῳ τῆς μεταβολῆς, where, as the οὐ τῷ---μεταβ. shows, ἀπαράτρ,
καὶ ἀπαράβ. are one and the same conception. Galen. in Hippocr. de fractur. comm.
1, 44 (181), πρὸς γὰρ τὸ κατεπεῖγον ἀεὶ χρὴ τὸν ἰατρὸν ἵστασθαι καὶ μὴ καθάπερ
νόμον ἀπαράβατον φυλάττειν τὰ κελευσθέντα πράττεσθαι ; cf. what precedes, μή τις
οἰηθεὶς εἰς τὸ διηνεκὲς εἶναι τὸ παρηγγελμένον ὑπ᾽ αὐτοῦ. Jamblich. vit. Pyth. 28,
προῤῥήσεις σεισμῶν ἀπαράβατοι, terrae motus infallibiliter praedicti. Ocell. de rer. nat,
i, 15, αὕτη (sce. ἡ ἰδέα τῆς κατὰ κύκλον κινήσεως) δὲ ἀπαράβατος καὶ ἀδιέξοδος.
Epiphan. Haeres. lxxvi. p. 983, ἡ μὲν μεταβάλλεται, ἡ δὲ ἀπαράβατον ἔχει φύσιν.
Hence used with τήρησις, εὐσέβεια, eg. Hierocl. carm. aur. Pythagor. 26, ἡ τῶν
καθηκόντων τήρησις ἀπαράβατος δικαιοσύνη ἂν ein; ibid. 72; Joseph. c. Apion. ii. 41,
εὐσέβεια ἀπαράβατος -- immutable. So also of persons, Joseph. Ant, xviii. 8. 2, οὐδ᾽ ἂν
αὐτοὶ παραβαίημεν τοῦ νόμου τὴν mpocayopevow, θεῷ πεισθέντες κἀρετῇ (al. θεοῦ
πεισθέντες ἀρετῇ) καὶ πόνοις τῶν ἡμετέρων προγόνων εἰς νῦν ἀπαράβατοι μεμενηκότες,
not = sine transgressione vivimus, but =“we have invariably persevered, have remained

‘ArapaBaros. 656 Ὑπερβαίνω

stedfast ; ef. Arrian, Epict. ii. 15. 1, τῷ xpiOévte ἀπαραβάτως ἐμμένειν. The adverb
often occurs in this sense in patristic Greek. Accordingly we are to explain Heb.
vil. 24, ὁ δὲ διὰ τὸ μένειν αὐτὸν εἰς τὸν αἰῶνα ἀπαράβατον ἔχει τὴν ἱεροσύνην =
an unchangeable, eternal priesthood ; compare above, Galen. /.c., where νόμος ἀπαράβατος
stands side by side with εἰς τὸ διηνεκὲς εἶναι τὸ παρηγγελμένον. The assumption of an
active meaning = not passing over to another, as analogous with σκέλη ἀδιάβατα (keeping
within compass), is not only untenable, and totally against the constant usage of the
word, but is neither adequate to the foregoing διὰ τὸ θανάτῳ κωλύεσθαι παραμένειν, .
nor to the following ὅθεν καὶ σώζειν eis τὸ παντελὲς δύναται, for which we should
have had ὅθεν καὶ αὐτὸς σώξειν «.7.r.; compare Matt. i 21, xii. 50.

‘TrepBaiva, to transgress, to overstep, to step over, to pass by, and to go beyond ;
figuratively in the sphere of morals τοὺς νόμους, συνθήκην, synon. with παραβαίνειν, and,
like it, without any such addition = to sin; ὕπερβ. καὶ ἁμαρτάνειν, in Homer and Plato.
In biblical Greek, (I.) literally, to step over, to ascend or climb, τεῖχος, 2 Sam. xxii. 30;
Ps. xviii. 30. Compare Homer, J/. xii. 468, 469; Eurip. Bacch. 654; ὅριον, Job xxiv. 2;
cf. xxxviii. 11. With reference to time, Job xiv. 5, εἰς χρόνον yap ἔθου καὶ οὐ μὴ
ὑπερβῇ. To outstrip or outrun; to fetch over, 2 Sam, xviii. 23. (11.) Figuratively,
πρόσταγμα αἰώνιον, Jer. v. 22; here, however, not in a moral sense, as it does not occur,
like its synonym παραβαίνειν, to denote sin in the biblical sense,—perhaps because this
expression, answering more to the Greek view of the nature of sin as ὕβρις, seemed less
appropriate to the spirit of Scripture language than παράβασις, in keeping with the view
of sin as παρακοή. Thus it occurs in biblical Greek, not in the sense to surpass any one,
but attaching itself to the sense ¢o outstrip. It is, on the contrary, used (III.) often as
synon. with παρέρχεσθαι = to pass by, negligere, most strikingly in Micah vii. 18, τίς θεὸς
ὥσπερ σύ; ἐξαίρων ἀνομίας καὶ ὑπερβαίνων ἀσεβείας = νοΈΓ ον ray iy xb, In this
sense, fo pass over something, often in Plato, Aristotle, De Gener. i. 8, ὑπερβάντες τὴν
αἴσθησιν καὶ παριδόντες αὐτήν. Compare also πάρεσις, Rom. iii. 25. With personal
object, ὑπερβ. τινά, to pass by any one, to leave him unnoticed, unconsidered, or to treat
slightingly ; Plutarch, Zwewll. iv. 4, τελευτῶν ἐπίτροπον τοῦ παιδὸς ἔγραψεν ὑπερβὰς
Πομπήϊον. De amor. prol. iv. (par. 496 D), of a mother’s love, ἔτε θερμὴ καὶ διαλγὴς
καὶ κραδαινομένη τοῖς πόνοις οὐχ ὑπερέβη τὸ νήπιον οὐδὲ ἔφυγεν, ἀλλ᾽ ἐπεστράφη K.T.A.
Thus Job ix. 11, ἐὰν ὑπερβῇ με, οὐ μὴ ἴδω" ἐὰν παρέλθῃ με οὐδ᾽ ὡς ἔγνων. Also vv. 2, 3.
Aquila, Symm., Theod. have also in Prov. xx. 2 ὑπερβαίνων instead of the ὁ δὲ
παροξύνων αὐτόν of the LXX., because they take the Hithpael of 72y in a sense indicated
also by the καὶ ἐπιμιγνύμενος occurring in some MSS. of the LXX., not =“ to grow angry
with one” (the usual meaning, to break forth in wrath, to become angry), but =“ to pass
by one, to despise him;” cf. Prov. xiv. 16. In this manner, therefore, we must explain
ὑπερβαίνειν in the only place where it occurs in the N. T., 1 Thess. iv. 6, τὸ μὴ
ὑπερβαίνειν καὶ πλεονεκτεῖν ἐν τῷ πράγματι τὸν ἀδελφὸν adtod. To render it to sin, as

Ὑπερβαίνω 657 Παράβαλλω

in the combination above quoted, ὑπ. καὶ ἅμαρτ. (Liinemann), is clearly against the
connection, which requires not a general, but a special warning. It must, with
πλεονεκτεῖν, be taken as having τὸν ἀδελφὸν αὐτοῦ as its object (Hofmann), and both
words together express the idea of inconsiderate overreaching ; ὑπερ. expressing the
inconsiderateness of this overreaching, or as a synonym strengthening the conception.
On ἐν τῷ πράγματι, “in the existing business. or matter the one may have with the
other,” see Kriiger 1 2. 4.

Barro, βαλῶ, ἔβαλον, BEBAnxa. From the Alexandrine form of the 2nd aorist in
a (see aipéw), we have once in Acts xvi. 23, according to A D, the 3rd pers. plur. ἔβαλαν,
but in ver. 37 ἔβαλον, the two forms being interchanged here as elsewhere also by one
and the same writer. Trans. = to throw, to lay; intrans. to fall. Intransitively it occurs
nowhere in biblical Greek, and seldom in the LXX.; in the N. T. only in the Gospels,
Acts, Revelation, and once in James and in 1 John. In the LXX. oftenest in the
combination βάλλειν κλήρους = δ) ben, Ps, xxii, 19; Prov. i. 14; Jonah i. 7; Neh.
x. 35, xi. 1; Esth. iii. 7; without Dia, 1 Sam. xiv. 42; peculiarly βάλλειν τί τινι ἐν
κλήρῳ, Ezek, χΙν, 22, xlviii. 29; and in Micah ii. 5, 5.8 povin, to assign something
by lot. Again=743 7, Joel iv. 3; Obad. 11; Nahum iii. 10. Elsewhere these
expressions are rendered by διδόναι, τιθέναι, ἐκφέρειν κλήρον, διδόναι ἐν κληρῷε. This
βάλλειν «Xr. does not occur in the classics, yet it is not strange, cf. Badr, κύβους, ψῆφον,
which, however, are rare. In the Apocrypha, βάλλειν κλήρον, Ecclus. xxxvii. 8; in the
N. T. Matt. xxvii. 35; Mark xv. 24; Luke xxiii. 34; John xix. 24 (from Ps, xxii. 19).
Elsewhere in the LXX. only occasionally = ΠῚ", nw, bv’, and others,

The N. Τὶ usage of the word presents but little that is peculiar; for βαλλεῖν εἰρήνην,
Matt. x. 34, compare φιλότητα, Hom. Jl. iv. 16; λύπην, Soph. Phil. 64. For β. eis τὴν
καρδίαν, John xiii. 2, compare ἐν καρδίαις, Pind. Ol. xiii. 21; εἰς νοῦν, Pind. Pyth. iv. 133.
The phrase . ἔξω, Matt. v. 13, xiii. 48, Luke xiv. 35, John xv. 6, does not refer to any
specially Jewish notions, but is only a weightier ἐκβάλλειν = to reject, to expel; cf. 1 John
iv. 18, ἔξω βάλλει τὸν φόβον = to drive away. Peculiar, however, to the biblical circle
of thought are the combinations . eis γέενναν, Matt. v. 29, 30 (another reading is
ἀπέρχεσθαι, as in Mark ix. 35); Matt. xviii. 9; Mark ix. 47; cf. éxB. εἰς yéevv., Luke
xii, 5; εἰς πῦρ, Matt. iii. 10, vii. 19, xviii. 8; Luke iii. 9; compare John xv. 6; εἰς τὴν
λίμνην τοῦ πυρός, Rev. xx. 10, 14, 15 (εἰς τὴν ἄβυσσον, Rev. xx. 3), of damnation or
perdition.

Παράβαλλω is in the LXX. = np», Hiphil, Prov. iv. 20, v. 13, xxii. 17; ef. ii. 2.
Intransitively = to draw near to, eg. εἰς τὴν πόλιν, Polyb. xii. 5. 1; εἰς χώραν εὐδαίμονα,
xxi, 8. 14. Thus in Acts xx. 15, παρεβάλομεν εἰς Yduov.— Παραβολή also means
intransitively a lying side by side with; thus of ships in naval battle, ἐκ παραβολῆς
μάχεσθαι, τὸν ἀγῶνα συνιστάναι; in Polyb. and Diodor, Sic. the Hebrew Szip is usually
rendered by παραβολή, though occasionally by παροιμία, Prov. i, 1, xxv, 1, xxvi, 7;

Παραβάλλω 658 Βασιλεία

and προοίμιον, Job xxvii. 1, xxix. 1. The corresponding Arabic word, according to
Gesenius and Delitzsch, signifies that which exhibits, representation, be it thing or person
(likeness or type), and bein always means an illustrative speech, pithy, with certain
tokens of the allegorical, especially the gnome, the moral proverb, which presents general
truths in terse little pictures. ba) has certainly a more general range than παραβολή
in its primary sense, but in the usage of the LXX. παραβολή receives the full range of
byin, and passes thus with widened meaning into the N. T. The παραβολαί of Christ
are extended picture representations in the form of narrative (see Goébel, Die Parabeln
Jesu, i. p. 3); cf. Luke xii. 14, xxi. 29, also Matt. xiii. 45, 46, the. historical form
occasionally giving way to the simple comparison, John x. 1-16; Luke xv. 3~10; Mark
iv. 26. Illustrative of the kinship of these parables, in the strictest sense, with merely
figurative utterances, Mark iv. 21 sqq., as connected with the preceding parable, is
suggestive.—As to Heb. xi, 19, it is in point of fact true that the manner in which
Abraham received back his son was a parable or resemblance of Christ’s resurrection ;
but the question is, what was it to Abraham ? (cf. ver. 2), and not what it is for us,
or as viewed in the light of the range of sacred history. The receiving back of Isaac
was for Abraham a pledge of the promise and hope bound up in him; the parable lay
in the fact that he had his son again. As he now had received Isaac, so would he in
due time become partaker of the promise. And this naturally suggests the statement
in John viii. 56,’ABpadw ... ἠγαλλιάσατο ἵνα ἴδῃ τὴν ἡμέραν τὴν ἐμήν, καὶ εἶδεν καὶ
ἐχάρη.

Βασιλικός, ἡ, ov, not so common in the classics as βασίλειος, but more frequent
in biblical Greek, yet only seldom in the N.T. (L) Kingly, belonging to a king, Acts
xii, 20, βασιλική, sc. χώρα. So of kingly offices, eg. 8. οἰκονόμοι, also absolutely, John
iv. 26, 29, as often in Plutarch, Polybius; in Josephus, mainly of officers. (II.) Befitting
a king, of kingly dignity, Acts xii. 21, ἐσθὴς Bac. With this we must class Jas, ii. 8,
νόμος Bac., a law of kingly rank, 1.6. a commandment which, as a king, is concerned with
all under it -- ἐντολὴ μεγάλη καὶ πρώτη, Matt. xxii. 38; cf. Gal. v.14; Rom. xiii. 8.
So Plato, Min. 317 C, τὸ ὀρθὸν νόμος ἐστὶ βασιλικός. There seems also to be an
indirect reference to βασιλεία in ver. 5, so that βασιλικός here, like ἐντολαὶ β. in
2 Mace. iii, 13, gives prominence to the authority which backs up the command; cf.
Dan. iii, 22, τὸ ῥῆμα τοῦ βασιλέως ὑπερίσχυσεν. Further, in Herodian, ii, 14. 2, νόμῳ
βασιλικῷ καλλιερήσας = more imperatorio,

Βασιλεία, ἡ, kingship, designating the dignity, power, and form of government,
as well as (especially in later Greek) the sphere of government belonging to a βασιλεύς ;
and therefore kinghood or kingship, as well as kingdom. The German word “ Konigtum,”
which seems to have come into use since the 18th century in contrast with the French
Revolution (Hildebrand in Grimm’s Deutschem Wb.), is used only of the dignity and
form of governing; but following the analogy of Kaisertum, Herzogtum, etc., may also

Βασιλεία 659 Βασιλεία

signify kingdom, a sense in which it appears in Anglo-Saxon, Old Norse, English, Danish,
οἷο. ; and in the plural “ Kénigtiimer.” ‘The termination -twm primarily denotes position
and rank; in a derived sense only is the word transferred in different ways to the
sphere or range of government, and we have thus the same change as in βασιλεία, for
the use of which in these two senses see Acts xvii. 12,17. (1) As a designation of
rank and power, it occurs always in the LXX. answering to the Hebrew nmdn, e.g.
1 Sam. x. 16, 25, xi. 14, 2 Sam. xii. 26, ἡ πόλις τῆς Bac. 1 Kings i. 46, θρόνος
τῆς B., ii, 15, 22; Isa. lxii, 3, διάδημα B. Ezek. xvii. 13, τὸ σπέρμα τῆς B. Dan. 1. 3;
Ps, xxii, 29, τοῦ κυρίου ἡ Bao. Obad. 21, ἔσται τῷ κυρίῳ ἡ B. So in dates, where it
answers to the infin. of ἼΡ, eg. ἐν τῷ dySd@ ἔτει τῆς Bac., 2 Kings xxiv. 12, xxv. 1, 27,
and often, and also for the concrete Pn ; 1 Kings xi. 14, ἐκ τοῦ σπέρματος τῆς Bac.;
2 Chron. xii, 2, xiii. 1. But as = M290 it appears in the sense of kingship and of
kingdom ; in the former, 1 Sam. xx. 31, xxiv. 21, ἡ Bac. Ἶσρ., the kingship or dominion
over Israel ; cf. 1 Chron, xxviii. δ, καθίσαι αὐτὸν ἐπὶ θρόνου βασιλείὰς κυρίου ἐπὶ *Iap.;
1 Sam. xxviii. 17; 2 Sam. iii. 10, and often. Ps. xlv. 7, ῥάβδος εὐθύτητος ἡ ῥάβδος
τῆς Bac. σου; ciil. 9, ἡ Bac, αὐτοῦ πάντων δεσπόζει. In Ps, cxly. 11-13, we have
as parallels δεσποτεία and δυναστεία (this being the only place in the Psalms in which
mad occurs). In Dan. iii, 34, parallel ἐξουσία, very often in Daniel, where mop
appears repeatedly (but nado not at all) in the sense kingship, iv. 14, 22, 31, 33,
v. 18, 21, vii. 14, 27. Rarely does Bac. in this sense answer to n2pD0, as in 1 Sam.
xiii, 13, 14; 1 Kings ix. 5; in xi. 11, 13, parallel with σκῆπτρον, but never in the
Psalms or prophets, where nsdn is always = kingdom.

Βασιλεία in this sense is rare in the N. T., but most frequently (though not
always, as stated in ed. 2) in the Revelation; cf. Rev. xii. 10, xvii. 18, ἡ ἔχουσα
βασιλείαν ἐπὶ τῶν βασιλέων τῆς γῆς. In like manner Rev. xvii. 17, δοῦναι τὴν Bac.
αὐτῶν τῷ θηρίῳ; xi. 15, ἐγένετο ἡ Bac. τοῦ κόσμου τοῦ κυρίου ἡμῶν. Besides these
passages we have 1 Cor. xv. 24, ὅταν παραδιδοῖ τὴν Bac. τῷ θεῷ; Luke i. 33, τῆς Bac.
αὐτοῦ οὐκ ἔσται τέλος ; xxiii. 42, ὅταν ἔλθῃς ἐν τῇ Bac. cov; Matt. xvi. 28, ἕως ἂν
ἴδωσιν τὸν υἱὸν τοῦ ἀνθρώπου ἐρχόμενον ἐν τῇ Bac. αὐτοῦ, with which Meyer
appropriately compares Plato, Rep. vi. 499 B, τῶν νῦν ἐν δυναστείαις ἢ βασιλείαις
ὄντων. It is no argument against this to say that in Matthew Bac. never occurs in this
sense, and that in Matt. xiii. 41 the Bao. τῶν οὐρ. is designated the kingdom of Christ
(Weiss). In Luke there is only i. 33 (besides xxiii. 42) for this sense, and in favour of
our interpretation is Matt. xxv. 31, ὅταν δὲ ἔλθῃ ὁ vids τοῦ ἀνθρώπου ἐν τῇ δόξῃ αὐτοῦ
..» τότε καθίσει ἐπὶ θρόνου δόξης aitod. Note also the form of the expression in
Mark and Luke, where “the kingdom of God” does not stand for “the kingdom of
Christ,” but the coming of God’s kingdom is identified with the coming of Christ as.
King.—In John xviii. 36, ἡ Bac. ἡ ἐμὴ οὐκ ἔστιν ἐκ τοῦ κόσμου τούτου, βασιλεία does
not signify kingship (Hofm., Weiss) ; compare xix. 11,

(11) Kingdom, realm; 80 in the LXX, = M2» (see above), and especially = "2902, but

avsce

————E—————————eEeo μι

ΒασιλείαἩ 660 Βασιλεία

nowhere in, a theocratic sense; the quotation in Trommius, 1 Chron. xxix. 11, is false a
the rendering of the LXX. does not correspond to the Hebrew here, nppown nin 7, the
only place in which nado is predicated of God, but almost always m2>9,—In the N. T.
Matt. iv. 8; Luke iv 5, ἔδειξεν αὐτῷ πάσας τὰς Bac. τῆς οἰκουμένης, τοῦ κόσμου; Matt.
xii. 25, πᾶσα Bac. μερισθεῖσα---πᾶσα πόλις ἢ οἰκία; ver. 26, ἡ Bac. τοῦ σατανᾶ ;
compare Mark iii. 24; Luke xi. 17, 18—Matt. xxiv. 7, ἐγερθήσεται Bac. ἐπὶ βασ.;
Mark vi. 23, xiii. 8; Luke xix. 12, 15, xxi. 10; Acts i 6; Mark xi. 10; Heb. xi. 23.
Peculiar to the N. T. is the expression ἡ Bac. τοῦ θεοῦ (over against τοῦ σατανᾶ, Matt.
xii. 26, 28), mainly in Mark and Luke, and in the other books (excepting Matthew) only
’ John iii. 3,5; Acts i. 3, viii. 12, xiv. 22, xix, 8, xx. 25, xxviii, 23, 31; Rom. xiv. 17;
1 Cor. iv. 20, vi. 9, 10, xv. 50; Gal. v. 21; Col. iv. 11; 1 Thess. ii, 12; 2 Thess. i. 5;
2 Tim. iv. 1,18. For this in Matthew we have ἡ Bac. τῶν οὐρανῶν, and tod θεοῦ only
in xii. 28, xix. 24, xxi. 31, 43; in vi. 10, τοῦ πατρὸς ἡμῶν τοῦ ἐν τοῖς ovp. (cf. xiii. 43,
xxvi. 29; Luke xi. 2); absolutely, ἡ Sac., Matt. viii. 12, ix, 35, xiii. 19, 38, xxiv. 13;
Luke xii. 32 (in Matt. vi. 33, Tisch. ed. 8, following Cod. & reads, ζητεῖτε τὴν βασιλείαν
καὶ τὴν δικαιοσύνην αὐτοῦ ; Lachm. following Cod. B, τὴν δικ. καὶ τὴν Bac. αὐτοῦ).
Concerning Bac. τοῦ. Xv., see below. Considering the manner in which this expression
is thenceforward used, so unmistakeable in meaning, and requiring no explanation
(cf. Matt. iii. 2, iv. 17, v. 3; Mark i, 15; John iii. 3, 5), we are compelled to the belief
that, like αἰὼν οὗτος, μέλλων, it belonged to the common phraseology of religious life and
of the schiools at the time; and this is decidedly confirmed by Luke xvii. 20, unless we
take the question of the Pharisees, πότε ἔρχεται ἡ βασιλεία τοῦ θεοῦ, to be the
prompting of a conviction produced by Christ’s miracles, in contrast with their usual
bearing towards Him, or as not meant seriously, and thus contradicting their Messianic
expectations. It must be allowed that the expression in the Messianic sense is very
unusual in Rabbinical literature. Mention is made more frequently of the DY2¥ ΤΑΣ,
not, indeed, as equivalent to the kingdom of heaven, but as meaning the dominion of
heaven, i.e. of God (ony, denoting God, see below), and this not in a Messianic sense,
but as = God’s supremacy, God’s all-prevailing dominion; compare Berach. ii. 2, “Why
do we pray, YoY (Deut. vi, 4-9) before voy ox mM (Deut. xi, 13-21)? Because we
first submit to the yoke of heaven’s rule, and afterwards to the yoke of heaven’s
command.” The formula Dx9% mabp riy bap, “to take the yoke of heaven’s rule,” is a
name for the fear of God; compare “the kingdom of your God hath revealed itself ;”
therefore in both places the phrase is not merely equivalent to nv’ maby in its general
sense, supremacy of God, but to the Messianic sense of the phrase; and the latter
quotation is of special importance as bearing on the adoption of the phrase by John the
Baptist, Matt. iii, 2, Compare further the petition in the Kaddish, which is clearly a
Messianic prayer, and which may be traced in its primitive form as far back as the
2nd century, and might possibly be older. ἜΣΣΩ 790, “May He bring in His kingdom,”
Φ 513) νυν, “soon and quickly” (in the form of prayer by Maimonides, with the

Βασιλεία 661 Βασιλεία

further addition ΠῚΘν ΡΒ AYPYD IP pHa Mon, “May His redemption spring forth,
and His Anointed come and save His people”). Thus it is indisputable that the
expression occurs in the language of the schools and of common religious life; and this
confirms the assumption that Jesus put His own impress upon it. Inadmissible as it is.
to attribute the use of it in the syhagogue to Christian influences, it is equally
inconceivable to suppose that the expression was adopted at the same time independently
by both. It simply remains for us, therefore, to explain the exceeding rareness of the
expression in a Messianic sense in the literature of the synagogue. And even this
difficulty vanishes when we consider the reaction of Pharisaism against that very
Messianic hope which Pharisaism itself had nurtured; cf. Wellhausen, Phariséer wu.
Sadducier, p. 22 sqq. Hamburger R.= μου]. f. Bibel u. Talmud Τ1., art. “ Messias,”
p. 760. The fact that this reaction against “the written indications of the Messianic
sects.” led to the cancelling of an expression which had become the Shibbolath of
Christianity is as interesting as it is obvious. Besides the few traces that are extant,
there are others in the pseudo-apocryphal Babylonian Gemara, Berach. ii. f. 13. 2,
“When one puts his hand over his face to pray, he takes upon himself the yoke of the
kingdom of heaven.” Again, the explanation given in Berach. Sohar on Exodus, fol. 39,
col. 154, “ What means the word with fear (Ps. 11. 11, serve the Lord with fear)? The
same as is said in Ps. exi. 10, the fear of the Lord is the beginning of wisdom, and this is
the dominion (kingdom) of heaven.” Moreover, ἡ βασιλεία τοῦ θεοῦ is used in the same
sense in the Apocrypha and the pseudo-Apoc. (Tobit xiii. 1; Wisd. vi. 5, x. 10; Cant.
ἐγ. ριον. 30; Psalt. Sal. xvii. 4), Thus far we find no place where the expression has
any other meaning, so that Schiirer (in his dissertation, “der Begriff des Himmelreichs aus
Jiidischen Quellen erliutert,” in Jahrbb. fiir prot. Theol. 1876, i. p. 166) says, “ The
expression nw miadm does not occur in Rabbinical literature in the sense kingdom of
God.” But Levy, in his new Heb. and Chaldee Lexicon of the Talmud, cites a place in
which it does mean “kingdom of God” in the Messianic sense, Cantic. rabba, 8.0. nxn,
f. 156 on Song ii. 12, “Israel’s time is come when he shall be redeemed, the time of
the cutting off of the foreskin is come (that is, by Joshua); the time is come when the
kingdom of the Cuthim (i. the Romans) shall be destroyed; the time is come of mado
now, of the kingdom of heaven, when it shall be revealed. ndsmvs Dy madp τ Mt γὴΠ
(compare Delitzsch, Hebr. Uebers. des N. T. Matt. iii, 1, TI Dowd md),” This
Midrash, indeed, does not probably date farther back than the 9th century, nevertheless
the substance of it is older, and reaches back probably to the time of R. Akiba.
Occasionally, moreover, there occur—though very seldom —in the Targums . the
expressions "] M279 and ΝΠΟΝῚ NMm259, the first in the Targ. Jon, Micah iv. 7,
indy ΤΊ xmindig ‘INN, “the kingdom of Jehovah reveals itself over them;” the latter in
the Targ. Jon. Isa. xl. 9, fone nmap moans, literature. Thus Assumpt. Mos. 10,
“et tunc parebit regnum illius in omni creatura illius et tunc zabulus (ie. diabolus)
finem habebit et tristitia cum eo abducetur.”: Orac, Sibyll. iii, 47-50, τότε δὴ Bacirela

~ «9 “

Βασιλεία 662 Βασιλεία

μεγίστη ἀθανάτου βασιλῆος ἐπ᾽ ἀνθρωποῖσι φανεῖται. Another part of the same work,
which must be regarded as of earlier date (iii. 766, 707), says that God would establish
βασιλήϊον εἰς αἰῶνας πάντας ἐπ᾽ ἀνθρώπους. (In the Psalter. Sal. xvii. 4, the βασιλεία
τοῦ θεοῦ is indeed primarily the basis, and only secondarily the object of Messianic hope,
but the expression there means God’s dominion or rule, not kingdom ef God.) Compare
Schiirer, Neutest. Zeitgesch. pp. 567 sqq.

If, then, the Christian adoption of this comprehensive expression in both its forms;
denoting the object of Messianic hope, from the language of common religious life and of
the schools, be indisputable, the view advanced by Weiss in support of his hypothesis is
utterly untenable, namely, that the phrase βασιλεία τῶν οὐρανῶν, instead of τοῦ θεοῦ in
Matthew, was invented by the evangelist himself after the idea supposed to underlie it
took root in his mind, namely, that “upon the destruction of Jerusalem all hope of a
literal accomplishment of the theocracy in Israel was surrendered.” “The expression
involves the idea that complete salvation, or the completed kingdom, would be realized,
not on earth, but in heaven” (Weiss, Newtest. Theol. p. 593), This agrees, indeed, with
the views of some Rabbis regarding Messianic hope (see Hamburger as above (I.) under
Theokratie), but not with the meaning of the phrase as used by Matthew. Wellhausen
(as before, p. 23) right well expresses its true meaning, “The fundamental conception of
Messianic hope is that of the Malkuth ; . . . both the name and the idea are antithetic—
the heavenly in contrast with the earthly Malkuth. The latter now rules the world, its
opposite has not yet appeared, like all the treasures of hope it is as yet in heaven.”
No passage in Matthew warrants the view that the kingdom is there represented as
something removed and future, though besides its present it has likewise a future.
Nothing is meant by the Bac. τῶν οὐρ. of Matthew different from the Bac. τοῦ θεοῦ
of Mark and Luke; and Matt. v. 3, compared with ver. 4, shows how little it denotes
what is entirely beyond the grave, and removed from earth.

Nevertheless Schiirer’s view (Jahrb. fiir Prot. Theol., as before), already named by
Buxtorf, is not to be maintained; that as in the Rabbinical pv mab, God’s dominion,
as already in Dan. iv. 23, oY pov (Theodotion, ἡ ἐξουσία ἡ ἐπουράνιος ; LXX. κύριος
ζῇ ἐν οὐρανῷ καὶ ἡ ἐξουσία αὐτοῦ ἐπὶ πάσῃ τῇ γῇ), 80 here heaven is simply God’s name.
It is very true indeed that nvnw, like ΟΡ (the latter following Ezek. iii. 12), in the
Talmud and Midrash, was employed for the name of God, which, out of reverence, one
shrinks from naming, and thus became God’s name; cf. Buxtorf, Lex. Chald. talm. et
rabbin. sv. nw; Weber, System der altsynag. paldst. Theol. p. 145, In this sense
οὐρανός occurs in the Apocrypha, 1 Mace, iv. 10, 24, 55; 2 Mace, iii. 15, ix. 20,
xy. 34, now directly, now indirectly; and in the N. Τὶ Luke xv, 18, 21 (not Mark
xi. 30; John iii. 27. Dan. iv. 23 is capable of another interpretation ; see the version
of Theodotion quoted above). But though we must allow that Pac. τῶν ovp, answers to
the Rabbinical ny mab, this does not imply that the οὐρανοί in Bac. τῶν odp., as
employed by a is only a name for God. Used as a name of God, we always have

Βασιλεία 663 Βασιλεία

the singular οὐρανός, and never the plural. But, apart from this, it is impossible, with
the expression as in Matt. v. 34 before us, to suppose that οὐρανοί in the phrase Bac.
τῶν οὐρανῶν may be taken simply as a name for God. As fac. τ. οὐρ. is akin to
pow mabdn, not in the sense of God’s dominion, but in the Messianic sense of the kingdom
of God, the variation of the expression might easily be made, without danger of
misconception, by Him who was wont plainly and in no covert words to speak of God,
and who revealed to man His Father’s name. Far rather must this be recognised as
fitly belonging to Him, that Jesus Himself filled this conception, adopted from the
popular phraseology, with a new meaning. Lipsius therefore (Jahrb. etc. iv. 189)
rightly rejects the assumption of Schiirer with the argument, that he who chose as God’s
abiding designation, “Our Father, which art in heaven,” could not again employ the
term heavens by metonymy for God. Nevertheless, it cannot be granted that Bac. τ.
ovp. or Dev ΓΒ in its Messianic sense was first developed from ny madp in its
general religious sense. For this, the latter meaning bears too much the character of
deterioration. If Bac. τῶν οὐρ. be a comprehensive phrase for the object of Messianic
hope, and of prophecy which awakens this hope, the connection with Daniel, in the
significance which this book has as bearing upon Messianic hope, is obvious. Not,
however, with Dan. iv. 23, as Kuinoel, Hiivernick, Hitzig, and in particular Schiirer,
think,—for there is no trace there of any Messianic reference—but with Dan. ii. 44, 45,
where the contrast with the world-kingdom, that contrast which so thoroughly moulded
Messianic hope during the later centuries down to the time of Christ, finds its distinctive
expression. Cf. Dan. vii. 13, 14.

It can hardly now be doubted that the expression Bac. τῶν οὐρ. was used by Jesus
Himself side by side with Bac. τοῦ θεοῦ; it is much too peculiar to be regarded as a
mere synonym side by side with 8. τ, @., which alone is retained in the apostolic
preaching. From Matt. xii. 28, xxi. 43, where 8. τῶν οὐρ. would not have been
appropriate, it is evident that this expression does not entirely coincide with Sac. τ.
θεοῦ, but gives prominence to a special phase of this kingdom. That we find it in
Matthew only (John iii. 5, Tisch. ed. 8, is quite inadequately attested), while the two
other Synoptics have only β, τ. θ., is in keeping with the design of his Gospel. The
peculiarity of it in Matthew is the antithesis expressed by it. It tells against so-called
materialistic or worldly Messianic hopes entertained by the contemporaries of Jesus, and
against the fashion of this world in its entirety; cf. Matt. v. 3, xix. 14, 23, 24, The
origin of the expression in connection with Daniel points to this. Cf. also John xviii. 36,
οὐκ ἐκ τοῦ κόσμου τούτου. It is a kingdom which has not its origin in the present
earthly order of things, but which comes down to earth from heaven as a new order,
moulded not after the pattern of this present life; a kingdom wherein what hitherto was
heavenly and beyond this world is manifested, and to which also the future belongs. Bac.
τ. ovp. stands related to Bac. τ. θεοῦ, as the Daniel prophecies do to the rest of prophecy.

Thus Bac. τ. θεοῦ or τῶν οὐρανῶν is a comprehensive expression for the goal of

Βασιλεία 664 BiBnros

prophecy ; that order of things wherein God’s redeeming purpose realizes itself. Ο, Τὶ
anticipations may easily be traced in such prophecies as Isa. ii., xi, 111, 7; Micah iv.;
Jer. xxiii. 5 sqq., xxxiii. 14 sqq.; Ezek, xxxiv. 23 sqq., xxvii.; Dan. ii. 44, vii. 14; and
in such passages as Ps. xciii—xcix. These anticipations consist in God’s relation to
Israel as distinct from other nations, 1.06. God’s kingly dominion manifest in Israel by
salvation and redemption, to the nations which oppose Israel by judgment; cf. Deut.
vii. 6-8, xiv. 2; Ex. xv. 18. Israel is His realm, Ex. xix. 6, Deut. xxxiii. 5, Isa.
xxxiii, 22, inasmuch as His will (as law and promise) determines the nationality; God
is Israel's king, and works Israel’s salvation.

Βιαστής, οὔ, ὁ, the violent, he who by violence compels or endeavours to compel ;
like βιαστός, forced; βιασμός, violence. The word occurs only once in Philo, also in
patristic Greek, and has therefore an Hellenistic origin. In the classics is found only
the Doric βιατάς in Pindar, with the meaning strong, courageous. In the passage quoted
by Lésner from Philo, De Agricult. p. 200 C (Mang. i. 314, δ), βιαστής stands
undoubtedly in a bad sense, τῆς ψυχῆς---ὑπὸ βιαστῶν καταπνεόντων εἰς αὐτὴν παθῶν
καὶ ἀδικημάτων ἀντιῤῥεπούσης καὶ κλινομένης ἐξαιρόμενον ἐπιβαίνῃ τὸ κῦμα. In like
manner also Matt. xi. 12.

Βίβλος, ἡ, originally the Papirus plant; compare the βίβλινος of the LXX.;
unknown to classical Greek; in Isa. xviii. 1, ἐπιστολαὶ βίβλιναι, where ἐπιστολαί is a
mistranslation of the Hebrew N23 "8, boats of Papirus; Greek βάριδες παπυριναί, then
used of the bark of the plant, then the writing material named as made from it, paper,
but only of paper written upon (compare 2 Tim. iv. 13, τὰ βιβλία, μάλιστα τὰς
μεμβράνας), and hence = book. (As to the spelling βύβλος, βυβλίον, and the difference
of linguistic usage, which has fixed βίβλος as the word for written paper, see Pape.)
LXX.="5D (oftener, however, βιβλίον), Gen. v. 1; Ex. xxxii. 31, 32; Isa. i. 8, and
other places. In the N. Τὶ Luke iii. 4, xx. 42; Acts i, 20, vii. 42, xix. 19; Mark
xii. 26. For Matt. i 1, βίβλος γενέσεως Iv Xv =niin "BD, see under γένεσις. The
expression 8. ζωῆς, Phil. iv. 3, is peculiar; see also ἡ 8. τῆς ξωῆς, Rev. iii 5, xx. 15;
τὸ βιβλίον τῆς ζ., Rev. xiii. 8, xvii. 8, xx. 12, xxi. 27; compare Luke x. 20, τὰ ὀνόματα
ὑμῶν ἐνγέγραπται ἐν τοῖς οὐρανοῖς. The expression is closely connected with the O. T.
Ps, lxix. 29, Isa. iv. 3, Ex. xxxii. 32, 33, Dan. vii. 10, compare Rev. xx. 12, and
has hardly been borrowed from the lists of citizens in towns—from which the dead are
struck out, an enrolment found in Athens, but by no means universal (see Dio Chrys,
Rhodiac. xxxi. 336 CO, in Wetstein on Rev. iii. 5); and as to Israel, not attested by
Ezek. xiii. 9 as compared with Jer. xxii. 30; TPs. lxxxvii. 6 implies only a list of the
people of a great kingdom. Far more probably the expression had its origin in the
genealogical lists (not so much officially and publicly authenticated as preserved,
Josephus, ¢. Ap. i. 7, vit. 1), reference to which is also traceable in Ezek. xiii, 9, Jer.
xxii, 30, and with which the representation of a note-book, cf. Ps. lvi. 9, Mal. iii, 16,

Βίβλος 665 Tada

was associated, In both cases the idea is a notification for the future, and thus the
thought of a document, forming the basis of a judicial decision, naturally suggested itself,
Dan. vii. 10; Rev. xx. 12; compare Isa. iv, 3, DYND sINDT~ 2, of γραφέντες εἰς ζωήν.
The Book of Life contains those who are God’s possession (2 Tim. ii. 19), and as such
are appointed to eternal life, Rev. xvii. 8, xiii. 8; compare Ts. exxxix. 16; enrolment
in the Book of Life means destined to eternal life; compare Acts xiii. 48, τεταγμένοι eis
ξωὴν αἰώνιον, ie. elected or chosen, having part in and belonging to the kingdom
of God, compare Ps. lxxxvii. 6; and thus it becomes the token of this destiny or
heirship in its incontestable certainty ; hence, too, the ἐξαλειφθῆναι receives its weight as
the annulling of the divine ‘election, Rey. iii. 5 compared with Ex, xxxii. 31, 32. Cf.
Josephus, Antt. xviii. 4. 2, Ἡρώδης... τὸν υἱὸν αὐτῆς ἐξήλειψε τῶν διαθηκῶν εἰς.
τὸ βασιλεῦσαι μεμνημένων ἐκείνου͵ As to the relation between election and rejection,
between eternal and historical election, by which the questions usually raised in
connection with Rev. iii. 5, xiii. 8, xvii. 8, are to be decided, see ἐκλέγεσθαι.

Βιβλίον, τὸ, the book. The force of the diminutive fell so much into disuse that
another diminutive, βιβλίδιον, from βίβλις, whose plural is = βιβλίον, was formed (in the
N. T. βιβλαρίδιον, Rev. x. 2, 8, 9, 10; unknown in the classics), Βιβλίον occurs
ofteuer than βίβλος, and in the LXX, is the usual word for 78D, once for WT, 2 Chron.
xiii, 22, and for 78D, 1 Chron. xxvii. 24. As to a difference in the employment of.
βίβλος and βιβλίον, see under (II.). In the N. Τὶ (1) a written document, βιβλίον.
ἀποστασίου = NNM2 “BD, Deut. xxiv. 1, Matt. xix. 7, Mark x. 4, the bill of divorcement.
(IL) Book, τοῦ νόμου, Gal. iii. 10 ; ‘Ho. τοῦ προφ., Luke iv. 17; whereas βίβλος denotes.
a book embracing several writings, Βίβλος ψαλμῶν, Luke xx. 42, Acts i. 20; βίβλος τῶν
mpod., Acts vii. 42; Μωυσέως, Mark xii. 26; but not necessarily, cf. βίβλος λόγων ‘Ho.,
Luke iii. 4; compare βιβλίον λόγων, 1 Kings xv. 7, 23, and often. Elsewhere again,
Luke iv. 20; John xx. 30, xxi. 25. Often in the Revelation. Τὸ βιβλίον, Heb. ix. 19,
x. 7 (Ps. xl. 8), denotes τὸ βιβ. τῆς διαθήκης, Ex. xxiv. 7; 2 Kings xxiii. 1, 21;
2 Chron, xxxiv. 30; 137 75D, in Nehemiah, 77in0 75D, Neh. viii. 3, and often; once in
2 Chron. xxxiv. 14; also mm Min 75D, Neh, ix. 8. ΠΡ in 2 Kings xiv. 6. This τὸ
βιβλ. standing alone, Ps. xl. 8, Heb. x. 7, ix. 19, is the only Scripture precedent for the
subsequent ecclesiastical use of the words τὰ βιβλία τε ἡ γραφή of the Holy Scriptures.
In Rev. v. 1-9, it is the emblem of the divine decree, closed and to be revealed, As
to βιβλ, τῆς ζωῆς, see βίβλος.

Γάλα, axros, τὸ, milk, 1 Cor. ix. 7; according to an ordinary and familiar figure,
often occurring in Philo (De Agric. i, 301, De Migr. Abr. i. 440, and elsewhere; see
Siegfried, Philo von Alex. pp. 261, 329; J. B. Carpzov, Scr. Exerc. in Ep. ad Hebr. on
Heb. v. 12,13; Wetstein on 1 Cor. iii. 2), the elementary teaching of the gospel is
designated milk, 1 Cor. iii, 2, Heb. v. 12, 13, as distinguished from the στερεὰ τροφή,
appropriate for those grown up, ὁ τῆς ἀρχῆς τοῦ Χριστοῦ λόγος, whose several parts are

Tada 666 ᾿Αρτιγέννητος

enumerated in Heb. vi. 1, 2. The comparison not merely denotes a difference in the
Jorm of the preaching (Henrici), as growth in knowledge denotes merely another form of
appropriation, 1 Cor. xiv. 20; Eph. iv. 14; 2 Pet. iii, 18; compare also 1 Cor.
ii. 13 sqq. The figure, as employed in 1 Thess. ii. 7, indicates a difference in the kind of
converse of the apostle with his readers, Thus, for example, the argument of the Epistle
to the Hebrews concerning the high-priesthood of Christ is not included in milk. The
Philonic use of the metaphor does not quite tally with that of Scripture, for Philo under-
stands by it the first steps of actual knowledge, the ἐγκύκλια προπαιδεύματα in relation
to ἐπιστήμη ; see Siegfried, p. 261. Differently conceived is the comparison in 1 Pet.
ii, 2, ὡς ἀρτιγέννητα βρέφη τὸ λογικὸν ἄδολον γάλα ἐπιποθήσατε, ἵνα ἐν αὐτῷ αὐξηθῆτε,
εἰ ἐγεύσασθε ὅτι χρηστὸς ὁ κύριος. The apostle here is not dealing with the different
stages of the spiritual life and their respective needs; he is contrasting the natural with
the spiritual life, and in the position brought about by regeneration, the word of God, which
is both the source (i. 23) and the nourishment thereof, is designated γάλα.

Td pos, ov, ὁ, (1.) marriage, marriage feast, John ii. 1, 2. Also in the plural γάμοι,
Luke xii. 36, Matt. xxii, 2, 3, 4, 9, alternately with the singular, vv. 8, 10,11, 12;
Matt. xxv. 10. The expression ὁ γάμος τοῦ dpviou, Rev. xix. 7, 8, rests, like the parables,
Matt. xxii. 2 sqq., xxv. 1-10, upon the relation of God to Israel, and points back thereto
as it is presented in Isa, liv. 4 sqq., Ezek. xvi. 7 sqq., Hos. ii. 19. (Cf. Pirke R.
Elieser, 41, in Schoettgen, Hor. Hebr. in Matt. xxv. 1, “ Moses went through the camp of
the Israelites and roused them up from sleep, saying, Rise from your sleep ; already is the
bridegroom come, and seeks the bride, that he may conduct her home, nay, already he is
waiting for her. Then came the bridesmaids and led the bride out, as in Ex. xix. 17,
and the bridegroom came to meet the bride, ie. that he might give them the law, Ps.
Ixviii. 8.”) This relationship of Jehovah to Israel was accomplished in the Messianic time,
to which the expression, John iii, 29 and perbaps Matt. ix. 15, points; compare the
beautiful drift of the Midrash on Solomon’s Song, reaching back certainly into the second
century (in Wiinsche, Biblioth, Rabbin. Lief. 6. 7), and the Messianic import of Ps. xlv.
(Heb. 1, 8), of which ver. 3 is thus rendered by the Targumist, “Thy beauty, O king
Messiah, is pre-eminent,” etc.; and to this relationship also the Messianic title in Isa.
ix. 5, 33 by, must, according to Delitzsch, refer. This relationship of God to His people is
in the N. T. Christ’s relation to His redeemed Church; cf. 2 Cor. xi. 2; Eph. v. 26, 27;
Rev. xxii, 17, xxi. 2. The marriage of the Lamb is the consummation of salvation to be
ushered in by the Parousia, (11.) A festive feast, Luke xiv. 8, compare ver. 17; Esth,
ix, 22, γάμοι καὶ εὐφροσύνη -- ΠΠΙΟῸΛ Tne, Not thus used in profane Greek, (111)
Marriage, Heb. xiii. 4; in the plural, Wisd. xiii. 17, xiv. 24, οὔτε βίους οὔτε γάμους
καθαροὺς ἔτι φυλάσσουσιν, Ver. 26, γάμων ἀταξία μοιχεία καὶ ἀσέλγεια, This meaning
leads on to the expressions πρὸς γάμον λαμβάνειν, διδόναι.

"Apteyévynros, ον, seldom used in profane Greek, Lucian, Dial, Mar, 12, 1, βρέφος

᾿Αρτιγέννητος 667 Tivopat

αὐτῆς ἀρτυγέννητον. In ΑΕ]. ἀρτιγενής. Plutarch, Consol. ad Ap. p. 113 D, distinguishes
παῖδες, νήπιοι, ἄρτι γεγονότες, pueri, infantes, recens nati. In Biblical Greek only in
1 Pet. ii, 2, ὡς ἀρτυγέννητα βρέφη τὸ λογικὸν ἄδολον γάλα ἐπιποθήσατε; compare i. 23,
ἀναγεγεννημένοι, which led to the choice of this rare word. Better than the reference of
Wetstein to the designation of the Rabbinical scholars (not of the proselytes, as Huther
says) as sucklings, is Elsner’s allusion to the similar thought in Achill. Tat. i. 37, ὥσπερ
τὰ ἀρτίτοκα τῶν βρέφων οὐδεὶς διδάσκει τὴν τροφήν, αὐτόματα δὲ éxpavOaver καὶ oldev
ἐν τοῖς μάξοις οὖσαν αὐτοῖς τὴν τράπεζαν.

T'ivopasz, the form universally used since Aristotle, and already probably the usual
form in Xenophon, of the Attic γίγνομαι, derived from γυγένομαι (see Kiihner, ὃ 333.
232. 3a), from the root γεν, to which also γυνή, γνήσιος belong; Latin, genus, gigno,
gnascor; Gothic keinan, German keimen, Low German kienen, Kind. See Curtius 175:
Besides the usual forms γενήσομαι, ἐγενόμην, γεγένημαι, and γέγονα, we find in biblical
and later Greek the frequently occurring aorist ἐγενήθην (see Kriiger, ὃ 40; Lobeck,
Phryn. 109), eg. Gen. xlii. 25, xliv. 2; Ps. xc. 1, 2; Jer. xii. 8, xviii. 22, and often ; in
the N. T. almost exclusively by Paul, 1 Cor. i. 30, iv. 9, x. 6, xv. 10; 2 Cor. iii. 7,
vii. 14; Eph. ii. 13; Col. iv. 11; 1 Thess. i. 5, 6, ii. 5, 7, 14. Elsewhere only in
Matt. xi, 23, Lachm., Tisch.; Acts iv. 4; Heb. iv. 3, x. 33, xi. 34. In 1 Pet. iii. 6, the
imperative γενηθήτω, plural γενήθητε, Matt. vi. 10, ix. 29, xv. 28, xxvi. 42; 1 Pet. i 15;
and in some O. Τὶ quotations, Matt. xxi. 42; Mark xii. 10; Acts i, 20; Rom. ix. 29,
xi. 9; 1 Pet. ii 7. Of the two forms of the perfect, γεγένημαι occurs rarely (Deut.
xvii. 4; John ii. 9; Acts vii. 52, Rec.), usually γέγονα with the Alexandrine termination
av for ἀσιν in the 3rd plural, which is often adopted in the N. T.; see Winer, ὃ xiii, 2;
Kiihner, § 209. 9.

The verb signifies both absolutely to become, and relatively to become something, akin
to to be and to be so and so. !

(10 To become, to begin to be, (a) of persons, to become, to be born, John i. 15, viii. 58 ;
Rom. i. 3; Gal. iv. 4; Heb. vii. 16 ; of creation and what belongs thereto, John i. 3, 10;
Heb. iv. 3, xi. 3; 1 Cor. xv. 37; Matt. xxi. 19. (Ὁ) of circumstances and occurrences,
to begin, to originate, to take place, eg. γογγυσμός, διωγμός, πολεμός, χαρά, ete., Acts
vi, 1; Matt. xiii, 21; Rev. xii. 7; Acts xv. 2, 7, xxi. 40, εὐ al. (ὁ) Of proceedings and
events, their beginning and their course, to happen, to come to pass, Matt. i. 21,
xxi, 42, xxiv. 6; Mark vi. 2; Luke ii, 2; Heb. vii. 12; 2 Tim. ii. 18, and often. This
is a Hebraism very frequent, especially in Luke and Acts, much rarer in Matt. and Mark,
not appearing elsewhere in the N.T., answering to the Hebrew "1, καὶ ἐγένετο, or ἐγένετο
δέ, and καὶ ἐγένετο . . καί, after a clause inserted either with ἐν and the infinitive
(Mark ii. 15, Rec., and often), or with ὅτε (Luke ix. 18), or the genitive absolute (Matt.
ix. 10). Likewise ἐγένετο 88 . . . καί (Luke v. 1, ix. 28, 51, only in Luke), or καὶ
ἐγένετο with ὅτε, ὡς, ἐν (after a clause), with the inf, Acc. 6, Inf, following the finite verb,

Γίνομαι 668 ᾿Απογίνομαι

Matt. xi. 1; Luke ii. 15, Tisch, v. 1; Mark ii. 23, iv. 4, and often; so also ἐγέν. δέ
in Luke (the acc. cum inf. with τοῦ, Acts x. 25, Lachm., Tisch.) Connected with γίνεσθαί
tiv, used also in profane Greek, to happen to one, to experience, to befall (eg. Xen. Cyr.
vi. 3. 11), Acts ii, 43, vii. 40, Mark iv, 11, 2 Tim. iii, 11, is the Pauline repellent
denial μὴ γένοιτο, Rom. iii. 4, 6, 31, vii. 7, 13, ix. 14, xi. 1, 11; Gal. ii. 17, iii, 21 ;
in fuller form Gal. vi. 14, ἐμοὶ δὲ μὴ γένοιτο καυχᾶσθαι κιτιλ.; in this latter way in the
LXX, =79n, Gen. xliv. 7, 17; Josh, xxiv. 14; 1 Kings xxi. 3; μὴ yév. with Ace. ¢. Inf.
following Josh. xxii. 29. Positively yévorro=jox, Num. v. 22; Ps. xli. 14, xxii. 19,
Ixxxix. 53, evi. 48. (ὦ) To express the historical appearing of persons, John i. 6 ; 1 John
ii, 18; 2 Pet. ii. 1; with further limitation, Mark i. 4, éyév. ᾿Ιωάννης βαπτίζων.

(II.) Relatively, to become something, with a predicate or adverbial limitation. The
predicate a substantive, Matt. iv. 3, xiii. 32 ; John i, 14; 1 Cor. iii. 11; Acts vii. 52, e¢
al, ; an adjective, Mark iv. 19; Acts i. 18, xvi. 29; Rom.vi. 5; 1 Pet. i. 16, and often;
εἴς τι, Matt. xxi. 42; John xvi. 20; 2 Cor, viii. 13; 1 Thess. iii. 5, e¢ al. In circum-
stances in which one finds oneself, with ἐν, eg. ἐν ἐκστάσει, Acts xxii, 17; ἐν ἀγωνίᾳ,
Luke xxii. 44; ἐν πνεύματι, Rev. i. 10, and the like; very peculiar is yuyovévas ἐν
Χριστῷ, of the beginning of the Christian life, Rom. xvi. 4. With adverbs, οὕτως, Matt.
xix. 8; ef. ὡς, ὥσπερ, Matt. vi. 16, x. 25, xviii. 3; 1 Thess. ii, 10, οὐ al. Of the place
where one has arrived, enters, with εἰς, Acts xxi. 17, xx. 16 ; where one is, ἐν, Rev. i. 9;
whence one goes away, or is brought from, ἐκ μέσου, 2 Thess. ii. 7. So also of relations
in which one finds himself, σύν τινι, μετά τινος, πρός τινα, ἐπάνω τινός. The relation of
ownership is expressed by the genitive yiv. τενός, some thing to become some one’s, Luke
xx. 14, 33; τινί, some one to become some one’s, Rom, vii. 3, 4.

Téveccs, ews, ἡ, (1) active, origin, rise, birth, Matt. i. 18 ; Luke i. 14, where in both
places the Textus Rec. reads γέννησις. (11.) Passive, (a) race, lineage, γενεά, Wisd. iii. 13,
xii, 10. Thus Matt. i. 1, βίβλος γενέσεως Iv Xv. LXX.=7Navp, Ex. vi. 24, 25;
Num, i, 18, εἰ αἱ. nindin, Gen. ii. 4, v. 1, but elsewhere always the plural for this.
Accordingly Air. γεν. signifies genealogy or book of genealogy. Also=generation, 6.
Ecclus, xliv. 1, and=kind, species, Wisd. xix. 11, xvi. 26; Plato, Vir. Civ. 265 B,
(Ὁ) being, existence. Thus often in Plato and in the Book of Wisdom; eg. Plato, Phaedr.
225 D, τὴν πρώτην γένεσιν βιοτεύειν. Vir. Civ. 274 E, τὸν ἐκ τῆς νῦν περιφορὰς καὶ
γενέσεως βασιλέα καὶ πολιτικόν, in antithesis with τὸν ἐκ τῆς ἐναντίας περιόδου ποιμένα.
Compare Wisd. vii. 5 with 6, Accordingly, ὁ τροχὸς τῆς γενέσεως, Jas. iii. 6 (cf.
Pseudo Phocyl. 27, κοινὰ πάθη πάντων ὁ βιὸς τροχός" ἄστατος ὄλβος), and Jas, i. 23,
κατανοεῖν τὸ πρόσωπον τῆς γενέσεως αὐτοῦ ἐν ἐσόπτρῳ, the aspect, the form of his being.
Τένεσις has not the meaning “temporal condition of being,” at least in the place cited by
Hofmann, Plutarch de εἰ Delph. 18.

Απογίνομαε, literally, to become away. (I.) Primarily the opposite of παραγίν.
and mpocyiv., therefore=to come or go away, to cease, sometimes to be far or away, abesse, eg.

᾿Απογίνομαι 669 Tladvyyeveoia

Plato, Alcib. 126 A, ὑγιείας μὲν παραγιγνομένης, νόσου δὲ ἀπογυγνομένης, and often.
With the genitive to be separated from, not to have or take part in, eg. τῆς μαχῆς,
Herod. ix. 69; τῶν ἁμαρτημάτων, Thue. i. 39. 3. (11.) 70 pass away, to die. That this
meaning is thus connected with the former is evident from the fact that Hippocrates
expresses both the ceasing of a sickness and the end of a person by ἀπογίνεται, so that
the term resembles the German Hingang, Hintritt, Latin exitus; cf. Josephus,
Ant. v. 1.1, Moicéws δὲ τὸν προειρημένον τρόπον ἐξ ἀνθρώπων ἀπογεγονότος, where
ἀπογιν. refers to the death of Moses, but is not=¢o die ; compare ἐξ ἀνθρ., also iv. 8. 48,
πορευομένου δὲ ἔνθεν οὗ ἔμελλεν ἀφανισθήσεσθαι. But when once the word was used to
denote departure by death it attained a certain emphasis, and it came to mean (III.) the
direct opposite of γίγνεσθαι. Thus contrasted it appears, eg. in Herod. v. 4, κατὰ τὸν
γινόμενόν σφι καὶ ἀπογινόμενον ποιεῦσι τοιάδε, Plutarch, consol. ad Appolon. 15 (p. 109 F),
οἴει συ διαφορὰν εἶναι μὴ γενέσθαι ἢ γενόμενον ἀπογίνεσθαι. Clem. Alex. Strom. v.
p. 242, 17, ed. F. Sylb., ὦ γινόμενοι καὶ ἀπογινόμενοι, θεὸς μισεῖ ἀναίδειαν. In Dion.
Hal. (Ant. Rom. iv. 15) it appears simply in contrast with γεννᾶσθαι. (Except in Herod.
ii. 85, exxxvi. 2, vi. 58.2; Thue, ii. 51. 3, it appears only in later Greek, eg. Plut. Le,
113 D; Teles in Stob. eclog. eviii. 83 ; Strabo xvii. 807, et al.)

Παλιγγενεσία (as to Tisch. retaining the v before y, «, x, ἕξ, and therefore the
reading παλινγενεσία, see Sturz, De dial. Mac. et Alex. p. 131 sqq., and Tisch.’s preface to
ed. 7), regeneration, renewal. The word belongs to later Greek, and occurs first in Cicero,
Ad Altice. vi. 6, when he speaks of his return from banishment as radvyy., amicorwm literae
me ad triumphum vocant, rem a nobis, ut ego arbitror, propter hane παλιγγενεσίαν nostram
non negligendam. It occurs often in Plutarch as synonymous with ἀναβίωσις, and
opposed to ἀποβέίωσις, eg. with reference to the Dionysus myth, tas ἀποβιώσεις καὶ
παλυγγενεσίας, de ei Delph. 9 (389 A); de Is. εἰ Os. 35 (364 F), ὁμολογεῖ. . .
τοῖς λεγομένοις ᾿Οσίριδος διασπασμοῖς καὶ ταῖς ἀναβιώσεσι καὶ παλιγγενεσίαις, de def.
orac, 51 (p. 438 D), εἰσὶ δ᾽ οὗ καὶ τὰ ἐπάνω φάσκοντες οὐχ ὑπομένειν ἀλλ᾽ ἀπαυδῶντα
πρὸς τὸ ἀΐδιον καὶ ἄπειρον ὀξέσι χρῆσθαι μεταβολαῖς καὶ παλιυγγενεσίαις ; conviv.
disp. viii. 3. 4 (722 Ὁ), καθάπερ ἐκ παλιγγενεσίας νέα ἐφ᾽ ἡμέρῃ φρονεοῦντες, tanquam
denuo renati nova die nova concilia suscipiunt; de carn. esu i. 7 (996 C), τὰ γὰρ
δὴ περὶ τὸν Διόνυσον μεμυθευμένα . . . ἀνηγμένος ἐστὶ μῦθος εἰς τὴν παλιγγενεσίαν ;
ibid. ii. 4 (998 C), χρῶνται κοινοῖς αἱ ψυχαὶ σώμασιν ἐν ταῖς παλιγγενεσίαις καὶ τὸ νῦν
λογικὸν αὐθὶς γίνεται ἄλογον καὶ πάλιν ἥμερον τὸ νῦν ἄγριον ἀλλάσσει δὲ ἡ φύσις
ἅπαντα. Further, compare Luen. encom. muse, 7, καί μοι δοκεῖ ὁ Πλχάτων μόνον αὐτὸ
παριδεῖν ἐν τῷ περὶ ψυχῆς καὶ ἀθανασίας αὐτοῦ λόγῳ' ἀποθανοῦσα γὰρ μυῖα τέφρας
ἐπιχυθείσης ἀνίσταται καὶ παλιγγενεσία τις αὐτῇ καὶ βίος ἄλλος ἐξ ὑπαρχῆς γίγνεται.
It is clear that a is contrasted with πρώτη γένεσις or νῦν γένεσις (see under γένεσις),
and is a term, techn. for the Pythagorean doctrine of transmigration. Philo designates the
life after death as maduyy.; de Cherub, 159, 45, ed. Mang., μετὰ τὸν θάνατον... εἰς

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Παλιγγενεσία 670 Παλιγγενεσία

φαλιγγενεσίαν ὁρμήσομεν οἱ μετὰ ἀσωμάτων σύγκριτοι, and elsewhere he uses it of the
future of the world; de vit. Mos. ii. 144. 35, ταῦτα τῶν ἀγαθῶν ἀνδρῶν ἀριστεῖα και
ἄθλα, δι ὧν οὐ μόνον. αὐτοὶ (Noah and his family) καὶ γένη σωτηρίας ἔτυχον τοὺς
μεγίστους ἐκφυγόντες κινδύνους... ἀλλὰ καὶ παλιγγενεσίας ἐγένοντο ἡγεμόνες καὶ
δευτέρας ἀρχηγέται περιόδου. But he clearly has not in his mind a new world after the
destruction of this; see de mund. incorrupt. 501. 10, where he combats those, οἵτε τὰς
ἐκπυρώσεις καὶ τὰς παλιγγενεσίας εἰσηγούμενοι τοῦ κόσμου. Cf. M. Antonin. xi. 1,
τὴν περιοδικὴν Tarvyyeveriay τῶν ὅλων. Eus. praep. ev. xv. 19, ὅπως δοξάζουσιν οἱ
Στωικοὶ περὶ τῆς παλιγγενεσίας τῶν ὅλων. Plut. de plac. phil. i. 3 (877 C). The strict
meaning of the word is therefore in linguistic usage evidently eschatological. Then
figuratively it is used as in Cicero, /.c., and thus occurs in Philo, leg. ad Caj. 593. 32, τὸν
ἐπικρεμάμενον ἀεὶ τοῦ θανάτου φόβον ἀπώσω καὶ τεθνεῶτα τῷ δέει ζωπυρήσας καθάπερ
ἐκ παλιγγενεσίας ἀνήγειρας. Joseph. Ant. xi. 8. 9, τὴν ἀνάκτησιν καὶ παλιγγενεσίαν
τῆς πατρίδος ἑορτάζοντες, of the guaranteed return from the Babylonish captivity. Thus
παλυγγενεσία τῆς γνώσεώς ἐστιν ἡ ἀνάμνησις, Olympiodor. in Cousin, journ. des sav.
1834, 448. Thus we can understand how it is that the word occurs very seldom—only
twice—in biblical Greek. The LXX. use it only once, and this in an eschatological
sense, πάλιν γενέσθαι; Job xiv. 14, ὑπομενῶ ἕως πάλιν γένωμαι -- "NBN 3, οὗ 14a,
mnt Ἴ29 MD OX. In the N. T. (a) eschatvlogically, world-renewal ; Matt. xix. 28, ἐν τῇ
παλιγγενεσίᾳ ὅταν καθίσῃ ὁ υἱὸς τοῦ avOp. x.7.r. Therefore as akin to the Philonic use
we have for this, Mark x. 30, Luke xviii. 30, ἐν τῷ αἰῶνι τῷ ἐρχομένῳ ; Acts iii. 21,
χρόνοι ἀποκαταστάσεως πάντων; Matt. xxii. 30, ἐν τῇ ἀναστάσει. Thus Theophyl.,
παλιγγενεσίαν τὴν ἀνάστασιν νόει. Euthym., radvyy. λέγει τὴν ἐκ νεκρῶν ἀνάστασιν ὡς
παλινξωΐαν. Nevertheless the term must not be limited to the resurrection, but is to be
understood of the restoration or renewal of all things, as completely synonymous with
ἀποκατάστασις, with which it is interchanged in Josephus, Ant. xi. 3. 8,9. Compare
Rey. xxi. 5, ἰδοὺ καινὰ ποιῶ τὰ πάντα. It answers to the Rabbinical pbipn ὉΠ. of.
Baxtorf, Lex. Talm. "21n 773; Weber, Syst. der altsynag. Theol. p. 382; wdy NDAN,
Onkelos on Deut. xxxii. 12, and in the Kaddish as given in Maimonides, where world-
renewal, quickening of the dead, and salvation of the living are combined. Further,
compare Berthold, Christolog. Judd. § 45, who cites among others R. Bechai (Schilchan
orba, fol. 9. 4), Tempore illo mutabitur totum opus creationis in melius et redibit in
statum suum perfectum ac purum, qualis erat tempore primi hominis antequam peccasset.
(Ὁ) Of regeneration through baptism, Tit. iii, 5, ἔσωσεν ἡμᾶς διὰ λούτρου παλιγγενεσίας
καὶ ἀνακαινώσεως πν. ἁγίους How strongly the eschatological meaning retained its force
appears from Origen’s comment on Matt. xix. 28, where he explains the word of baptism,
because it is the προοίμιον ἐκείνης τῆς παλιγγενεσίας, ic, of the ἀνάστασις. We must
therefore assume that this designation of baptism is connected with the reference to the
death and resurrection of Christ in Rom. vi. 3, Col. ii. 12, iii. 1, and the συνεγερθῆναι τῷ
“Χριστῷ in Col. 1; Eph. ii. 5,6. A mere transference of the word as in the passages

Tladvyyevecla 671 ΤΓνώμη

above quoted is not an adequate explanation. It does not therefore stand in the sense
of Ezek. xxxvi. 26, 27.

Γενεαλογία. In the LXX. the word is uncertain, and occurs only in a few
MSS., Ezra viii. 1, 1 Chron. iv. 33, vii. 5, in its passive sense as=mn7, In the N. T.
only in 1 Tim. i, 4, μηδὲ προσέχειν μύθοις καὶ γενεαλογίαις ἀπεράντοις, αἵτινες
ἐκξητήσεις παρέχουσιν μᾶλλον ἢ οἰκονομίαν θυ τὴν ἐν πίστει, and Tit. iii. 9, μωρὰς δὲ
ξητήσεις καὶ γενεαλογίας καὶ ἔριν καὶ μάχας νομικὰς περιΐστασος. The combination
μῦθοι καὶ γενεαλογίαι, is borrowed from profane Greek. Polyb. ix. 2. 1, πολλῶν γὰρ
καὶ πολλαχῶς ἐξηριθμημένων τά τε περὶ τὰς γενεαλογίας καὶ μύθους, with reference
to the γενεαλογικὸς τρύπος of the historical writing, ix. 1, 4, which gives the fables of
gods and heroes. Cf. Plat. Zim, 22 A, περὶ Δευκαλίωνος καὶ Πύῤῥας μυθολογεῖν και
τοὺς ἐξ αὐτῶν γενεαλογεῖν. Pausan. v. 14. 9, γενεαλογεῖ δὲ ἐν τῷ ὕμνῳ νεώτατον παίδων
Διὸς Καιρὸν εἶναι. The Stoics treated these fables of gods and heroes as allegorical
expositions of the early philosophic talk, as “the original or primary philosophy in an
historical garb.” Cf. μήθῳ φιλοσοφεῖν, Plut. conv. disp. i. 1. 3 (613 D). Accordingly,
1. Annaeus Cornut. de nat. deorum, ed. Osann, p. 80 (born about A.D. 50), says, δεῖ δὲ
μὴ συγχεῖν τοὺς μύθους μηδ᾽ ἐξ ἑτέρου τὰ ὀνόματα ἐφ᾽ ἕτερον μεταφέρειν, μηδ᾽ εἴ τι
προσεπεπλάσθη ταῖς κατ᾽ αὐτοὺς παραδεδομέναις γενεαλογίαις ὑπὸ τῶν μὴ συνιέντων
ἃ αἰνίττονται κι. We can hardly distinguish between μῦθος and γενεαλογίαι ;
γενεαλογία accentuates the form, and μῦθοι describes the value of the material in
question as myth or significant fable; see Suid. μῦθος" λόγος ψευδής, εἰκονίξων τὴν
ἀλήθειαν. Cf. Plat. Tim, 22 C, τοῦτο μύθου μὲν σχῆμα ἔχον λέγεται, τὸ δ᾽ ἀληθές ἐστι.
See under μῦθος. But it is more than doubtful whether there is any reference in 1 Tim.
i. 4 to allegorical explanations of heathen myths in a Christian sense. There is no trace
of any such treatment of heathenism in the early Christian centuries, and the light tone
of this passing reference to such a phenomenon would be inexplicable. Seeing, however,
that in Tit. i 14 ἰουδαϊκοὶ μῦθοι are mentioned, and that γενεαλογίαι in Tit. iii, 9 are
named in combination with μάχαι voutxai, just as the lovd. μῦθ,, i. 14, side by side with
ἐντολαὶ ἀνθρώπων, it may fairly be supposed that the expression designates a mode of
treatment of early Israelitish history, of the Mosaic documents, similar to that of heathen
fables, and that we have here a condemnation of the Jewish philosophy presented by
Philo. The phrase μῦθοι «. yevead. does not put Israelitish history and the Mosaic
records as on a par with heathen fables of gods and heroes, but compares the allegorical
treatment of the one with that of the other,

Τν ὦ μη, ἡ, substantival for the verbal concept τὸ γνῶναι, the discerning. The usage
disposes itself according as the thing meant be knowing in general or knowing in any
particular case. When the subject is discernment, or the power of discernment in
general, the word is synonymous with νοῦς, but not perfectly identical with this, inas-
rauch as γνώμῃ includes the direction of the subject to some object, or the determining

Γνώμη 672 Γνώμη

of the subject by some object, ze. discernment as it bears upon conduct, and therefore
frequently in combination with βουλή. Νοῦς, γνώμη, and βουλή differ as to think, to
judge, and to will, γνώμη having a somewhat closer affinity with βουλή than with νοῦς.
(I.) In general, (a) capacity of judgment, faculty of discernment, so far as conduct is
determined thereby; thus in the contrast between γνώμη and σῶμα, e.g. Xen. Mem. i. 3.14,
οὔτε yap Bods ἂν ἔχων σῶμα, ἀνθρώπου δὲ γνώμην, ἠδύνατ᾽ ἂν πράττειν ἃ ἐβούλετο;
Thue. i. 70. 6, and often. (Ὁ) Power of judgment, judgment, insight, synon. with νοῦς,
σύνεσις, φρόνησις. Cf. Aristotle, Hth. Nicom. vi. 12, λέγομεν yap γνώμην καὶ σύνεσιν καὶ
φρόνησιν καὶ νοῦν ἐπὶ τοὺς αὐτοὺς ἐπιφέροντες γνώμην ἔχειν καὶ νοῦν ἤδη καὶ φρονίμους
καὶ συνετούς. Ibid. ο. 11, ἡ δὲ καλουμένη γνώμη καθ᾽ ἣν εὐγνώμονας καὶ ἔχειν φαμὲν
γνώμην, ἡ τοῦ ἐπιεικοῦς ἐστὶ κρίσις ὀρθή. Chap. 12, καὶ ἡ σύνεσις καὶ ἡ γνώμη
περὶ τὰ πρακτά. Thus in Wisd, vii. 15, ἐμοὶ δὲ δῴη ὁ θεὸς εἰπεῖν κατὰ γνώμην ; ct.
ver. 17, αὐτὸς γάρ μοι ἔδωκε τῶν ὄντων γνῶσιν ἀψευδῆ. Ecclus, vi. 23, ἄκουσον τέκνον
καὶ δέξαι γνώμην μου, καὶ μὴ ἀπαναίνου τὴν συμβουλίαν pov. In 1 Cor. i. 10, ἕνα τὸ
αὐτὸ λέγητε πάντες καὶ μὴ ἢ ἐν ὑμῖν σχίσματα, ἣτε δὲ κατηρτισμένοι ἐν τῷ αὐτῷ νοὶ
καὶ ἐν τῇ αὐτῇ γνώμῃ, it is clear that νοῦς and γνώμη while connected are nevertheless
to be distinguished. The distinction cannot be that of the organ (vods) and its function
(γνώμη), nor can it be that between thinking and willing, for νοῦς does not so much signify
thinking, but in this connection consciousness, mind, opinion. Accordingly we must so
regard it that in γνώμη direction to a certain object determines the thought, whereas
νοῦς emphasizes opinion as a whole, therefore=way of thinking and judgment. By virtue
of this directing to an object, γνώμη denotes (6) opinion, intention, direction of will, as
eg. Thue, uses τῆς αὐτῆς γνώμης εἶναι to denote the essence of party, and often combines
γνώμη and ἔργον, eg. vi. 17. 3, οὔτε λόγου pia γνώμῃ ἀκροᾶσθαι οὔτε eis τὰ ἔργα
κοινῶς τρέπεσθαι. Hence τὴν γνώμην ἔχειν πρός τι, to be inclined to something. Hence
also equivalent to will, compare eg. Ezra vii. 23, πᾶν ὅ ἐστιν ἐν γνώμῃ θεοῦ τοῦ οὐρανοῦ
γινέσθω. So Rev. xvii. 23, οὗτοι μίαν γνώμην ἔχουσιν. Ver. 17, ὁ θεὸς ἔδωκεν εἰς
τὰς καρδίας αὐτῶν ποιῆσαι τὴν γνώμην αὐτοῦ, καὶ ποιῆσαι μίαν γνώμην. ΑΒ the word
here does not mean the forming of a decision, the expression should not, with Wetstein,
be likened to γνώμην ποιεῖσθαι, in which case the infinitive, or ὡς with the participle,
must have followed. Hence the transference was easy (II.) to the use of γνώμη in the
concrete, where, according to the connection, it signifies will, pleasure, conclusion,
determination, judgment, proposal, consent, etc. Compare Dem. x. 59, ἐὰν μὲν ὑμεῖς
ὁμοθυμαδὸν ἐκ μιᾶς γνώμης Φίλιππον ἀμύνησθε. Plut. Cam. 10, τῇ βουλῇ τὸ δημοτικὸν
εἵλοντο πάντες ἐκ μιᾶς γνώμης δικτάτορα τὸ πέμπτον Κάμιλλον, and the expressions
κατὰ γνώμην, according to wish (2 Mace. ix. 20), παρὰ γνώμην, and others. (a) Pleasure,
purpose, decision, Thue. i. 53. 2, εἰ ὑμῖν γνώμη ἐστὶ κωλύειν ἡμᾶς ἐπὶ Κέρκυραν πλεῖν;
ii. 80, 3, γνώμην ἔχοντες μὴ ἐκπλεῖν; οἵ, Ιχχχν. 1, ἐδόκει αὐτοῖς. Thus in Acts xx, 3,
ἐγένετο γνώμης (Rec, Lachm., Tisch. 7, γνώμη) ὑποστρέφειν. So in the LXX. as a rule
‘= DPD DY, τεθέναι γνώμην, in the Book of Ezra, where alone the word occurs, except in

Γνώμη 073 Διαγινώσκω

Dan. ii 14, 15; Ps, Ixxxiii. 3; eg. Ezra ἵν. 19, 21, v. 3, 5, 9, 18, and often. Compare
Dan. ii. 13 as parallel with δόγμα. It stands for will in general only in Ezra vi. 14,
vii. 22. (Ὁ) Judgment, conviction, opinion, in the sense of δοκεῖν, but not like the
German Ansicht with the accessory notion of purely subjective opinion. Thus in 1 Cor.
vii. 25, wept τῶν παρθένων ἐπιταγὴν κυρίου οὐκ ἔχω, γνώμην δὲ δίδωμι ὡς ἠλεημένος
ὑπὸ κυρίου πιστὸς εἶναι; cf. ver. 40, κατὰ τὴν ἐμὴν γνώμην" δοκῷ δὲ κἀγὼ πνεῦμα
θεοῦ ἔχειν. 2 Cor. viii. 10, γνώμην δίδωμι; compare ver. 8, οὐ κατ᾽ ἐπιταγὴν λέγω.
The apostle thus designates his judgment, or the counsel which he gives, and which he
expects will be recognised, without desiring absolutely to command it; it is not a mere
proposal which he puts before the Church (Heinrici), for which we should have γνώμην
εἰσφέρειν, εἰσηγεῖσθαι, προθεῖναι, or possibly ἀγορεύειν, εἰπεῖν, but never διδόναι ; this
last can only denote the delivery of a judgment, counsel, implying acquiescence as the
result. Compare Philem. 14, χωρὶς δὲ τῆς σῆς γνώμης οὐδὲν ἐθέλησα ποιῆσαι, ἵνα
μὴ ὡς κατ᾽ ἀνάγκην τὸ ἀγαθόν σου ἦ ἀλλὰ κατὰ ἑκούσιον. Polyb. iii. 21. 7, ἄνευ
τῆς αὐτῶν γνώμης πεπρᾶχθαι τοῦτο τοῦργον ; xxi. 8. 7, ἄνευ τῆς ἐκείνου γνώμης
βεβαιῶσαι τὰς ὁμολογηθείσας συνθήκας. It is clear that γνώμη always implies or
relates to a judging, deciding discernment, that, as Aristotle says, it has to do περὶ τὰ
πρακτά. Any historical arrangement of the usage must obviously start from the
application of the word in the concrete, in particular cases,

Γνώστης, ov, o, one that knows, unused in profane Greek; only in Plut. Flam.
iv. 3, γνώστην δὲ τῆς πίστεως παρείχοντο καὶ βεβαιωτήν -- γνωστήρ, witness. In the
LXX. 1 Sam. xxviii. 3, 9; 2 Kings xxi. 6, xxiii, 24 -- ‘21, knower, prognosticator,
diviner. Besides, further, Susannah 42, θεὸς ὁ τῶν κρυπτῶν ηνώστης ; compare the
N. T. καρδιογνώστης, which occurs neither in profane Greek nor in the LXX.; see
καρδίας. In the N. T. Acts xxvi. ὃ, γνώστην ce ὄντα πάντων τῶν κατὰ ᾿Ιουδαίους
ἐθῶν τε καὶ ζητημάτων.

Διαγινώσ κω, literally to know one from the other. Hom. Jl. vii. 434, ἔνθα
διαγνῶναι χαλεπῶς ἣν ἄνδρα ἕκαστον, to recognise each man among the corpses on the
battlefield. Hence of discriminating knowledge, both to distinguish one thing from
another, to recognise it, accurately to know and to distinguish it as different from some
other thing. Connected with this is the use of the verb to denote judicial decisions and
conclusions. (I.) To perceive, clearly, discriminatingly to discern. Xen. Cyr. v. 1. 4, τὸ
πρῶτον ov διέγνωμεν αὐτήν" χαμαί τε yap ἐκάθητο καὶ ai θεράπαιναι πᾶσαι περὶ αὐτήν"
καὶ τοίνυν ὁμοίαν ταῖς δούλαις εἶχε τὴν ἐσθῆτα. Plat. Jon. 540 E, εἰ καὶ τοὺς εὐκιθαρί-
ἕοντας διεγίγνωσκες. Thue. i. 91. 3, πρὸς διαγιγνώσκοντας . .. τά τε σφίσιν αὐτοῖς
σύμφορα, καὶ τὰ κοινά, Polyb. vi. 46, 10, κατὰ μηδένα τρόπον ἂν δύνασθαι διαγνῶναι,
περὶ ὁποτέρας ποιεῖται τὴν διήγησιν. So in the LXX.=y, Deut. ii. 7, viii. 2; Prov.
xiv, 33. (IL) To distinguish, eg. Plat. Conv. 186 C; Xen. Mem. iii. 1, 9; Dem,
xviii, 127, § (sc. συνέσει καὶ παιδείᾳ) τὰ καλὰ καὶ τὰ αἰσχρὰ διαγυγνώσκεται, Thus

Διαγινώσκω 674 Καταγινώσκω

it does not occur in biblical Greek. (III.) To decide. Thue. i. 53. 4, ἐπὶ διεγνωσμένην
κρίσιν καθιστώμεθα. Xen. Hell. ν. 3. 25, ἡ πόλις ἐπιτρέπει ᾿Αγησιλάῳ διαγνῶναι τὰ
ἐν Φλιοῦντι ὅπως αὐτῷ δοκοίη, ᾿Αγησίλαος δὴ οὕτως ἔγνω. Pol. xxii. 7. 5, δέκα
πρεσβεύοντας ἐξαποστελοῦσι τοὺς ὑπὲρ ἁπάντων τῶν ἀμφισβητουμένων ταῖς πόλεσιν
διαγνωσομένους, who should give decision upon all disputed points. So in Acts xxiv. 22,
διωγνώσομαι τὰ καθ᾽ ὑμᾶς, I will determine your matter (ie. between Paul and his
accusers); xxiii, 15, ὡς μέλλοντας διαγινώσκειν ἀκριβέστερον τὰ περὶ αὐτοῦ. One
might be tempted, especially considering the ἀκριβ. added, to take Say. here as
meaning to inquire (Schleusner, “to set on foot a legal inquiry”). But διάγειν. never
signifies this, not even in the passage cited by Pape from Plato, Legg. vi. 668 C, μὴ yap
γιγνώσκων τὴν οὐσίαν, τί mote βούλεται καὶ ὅτου ποτὲ ἔστιν εἰκὼν ὄντως, σχολῇ τὴν
γε ὀρθότητα τῆς βουλήσεως ἢ καὶ ἁμαρτίαν αὐτοῦ διαγνώσεται. This passage should
be more properly classed under (I.), Even in later Greek, to which Pape appeals, there is
no sanction for this rendering. Yet ἀκριβέστερον διαγιν. could hardly be applied to a
forensic decision, nor is this the reference here. The words in Acts xxiii, 15 are to be
compared not with xxiv. 22, but with xxii. 30. The Sanhedrim were to give a more
exact decision, τὸ ti κατηγορεῖται ὁ Παῦλος ὑπὸ τῶν ᾿Ιουδαίων, and it is concerning this
that ἀκριβέστερον διαγιν. is affirmed. (IV.) To determine, to conclude. Thue. i. 118. 3,
τοῖς Λακεδαιμονίοις διέγνωστο λελύσθαι τὰς σπονδάς; cf. i. 87. 4, ἡ δὲ διαγνώμη
αὕτη τῆς ἐκκλησίας τοῦ τὰς σπονδὰς λελύσθαι. So in the LXX. Num. xxzxiii. 56
=no, Piel, which in 2 Sam. xxi. 5 is = παραλογίζεσθαι, in Isa. xiv. 24 = βουλεύειν:
In the Apocrypha only in this sense, Judith xi. 12; 2 Mace. iii, 23, ix. 15, xv.
6; 17.

Διάγνωσις, ἡ, (1.) discernment, eg. Plut. Gryll. 990 A, τῆς τροφῆς. So also in
medical works of the discernment of diseases. (11.) Distinguishing, Plut. Suil. ix. 7,
ᾧ τῶν αἰτίων καὶ μὴ διάγνωσις οὐκ ἦν, made no difference. In like manner, Coriol. xx. 5,
(111.) Decision, Dem. xviii. 7, παρασχὼν ἑαυτὸν ἴσον καὶ κοινὸν ἀμφοτέροις ἀκροατὴν
οὕτω τὴν διάγνωσιν ποιήσεται περὶ ἁπάντων. Josephus, Ant. iii, 4. 1, ἐπὶ τοὺς ἐν
ἀξιώματι τὴν περὶ τούτου διάγνωσιν ἐπαινοίσουσιν. Thus in Acts xxv. 21, τηρηθῆναι
αὐτὸν εἰς τὴν τοῦ Σεβαστοῦ διάγνωσιν. Once in the Apocrypha, Wisd. iii 18, οὐχ
ἔξουσιν ... ἐν ἡμέρᾳ διαγνώσεως παραμύθιον, of the last tribunal. Compare Moeris, ed.
Pierson, p. 125, where, however, the remark is incorrect that the word is used by
Plutarch also in this sense. So far as it can be discovered, Plutarch used διάγνωσις
only in the sense (I.), and in his writings διαγινώσκειν occurs only in the senses to discern,
to conclude, nowhere in the sense to decide.

'Καταγενώσ κω, to perceive something concerning one, to observe, to discern, usually
in a bad sense, and hence more definitely, to discern something against one, to incriminate
him, to condemn, this last more frequently than the first. Suid. καταγνῶναι" ἰδίως ἐπὶ

Καταγινώσκω 675 Kataywocko

διαβολῇ καὶ πονηρίᾳ λέγουσιν ᾿Αθηναῖοι. Usually with the genitive of the person, and:
the accusative of the guilt or punishment; sometimes also, and especially in later writers,
with the accusative of the person and genitive of the thing. The passive, however, of
the condemned person, which also occurs often, like the neuter passive, of the known
punishment (against Kriiger, § 52. 4. 4), is not to be traced to this latter construction
(against Sieffert on Gal. ii. 11), but to the fact that in Greek the remoter object of the
active may appear as the subject of the passive; compare Kriiger, ὃ 52. 4. 1; Kiihner,
§ 378. 7. In later writers, eg. Dion. Hal., Aelian, and others, for καταγιν. τινὸς θάνατον
we find also τινὰ θανάτῳ. The word is rare in biblical Greek. (1.) To take notice of
one, to learn by observing him, to look one through and through (sometimes in a good
sense, to know him thoroughly). Prov. xxiii. 11, σοφὸς παρ᾽ ἑαυτῷ ἀνὴρ πλούσιος, πένης
δὲ νοήμων καταγνώσεται αὐτοῦ, 2PM, searches him out. (11.) To discern against one, to
condemn him, to reject him, opposed to δικαιοῦν; Deut. xxv. 1, dav .. . κρίνωσι καὶ
δικαιώσωσι τὸ δίκαιον καὶ καταγνῶσι τοῦ ἀσεβοῦς -- ΝΠ, Ecclus, xiv. 2, μακάριος οὗ
κατέγνω ἡ ψυχὴ αὐτοῦ. Test. xii. Patr., Sim. 3, οὐ καταγινώσκει τῶν ἀγαπώντων αὐτόν:
Ibid. Benj. 6, πρὸς τὸ μὴ καταγνωσθῆναι ὑπὸ θεοῦ καὶ ἀνθρώπων. So in the N, T. 1 John
iii, 20, ἐὰν καταγνώσῃ ἡμῶν ἡ καρδία. Ver. 21, ἐὰν ἡ καρδία ἡμῶν μὴ καταγινώσκῃ ἡμῶν.
Cf. Plut. Dion. xlvii. 1, καταγνόντες ἑαυτῶν ἔφυγον. In the sense to accuse of, to charge
with, it does not occur in biblical Greek, not even in Gal. ii. 11, ὅτε δὲ ἦλθεν Κηφᾶς eis
᾿Αντιόχειαν κατὰ πρόσωπον αὐτῷ ἀντέστην, ὅτι κατεγνωσμένος ἦν. It is not the passive
that tells against this sense of the word here (Sieffert), cf. Herod. vi. 2, but the rule that
the object of the accusation is never wanting when xatayw. stands in this sense, and the
fact that Paul would hardly refer to a mere accusation against Peter. In ver. 12 we
have not an accusation, but the offence which formed the basis of κατεγνωσμένος εἶναι.
Accordingly, καταγιν. must here be rendered = ἐο be condemned. The absence of the-
condemning subject seems difficult to explain, for we cannot suppose it to be either the
Gentile Christians of Antioch, nor Peter’s own contradictory behaviour, nor Peter’s
conscience. Peter’s contradictory behaviour is the basis, not the subject, of the
condemnation, and Paul speaks to the conscience of Peter in order to quicken it. But
the difficulty disappears when we remember that the word is not κατέγνωστο, but
κατεγνωσμένος ἣν. The pluperfect would denote the fact of a condemnation already
past; κατεγνωσμένος ἣν denotes the position of one condemned; compare Kiihner,
§ 353. 3. 3; Winer, xlv. 5; Kriiger, ὃ 56. 3. 1. Peter was one against whom
condemnation had already been pronounced, é.e. one who was expecting his punishment.
Compare Plut. Apophth. 188 B, μέλλοντας ἀποθνήσκειν κατακρίτου γεγονότος. De Flur,
1150 A, κατορύσσουσι δὲ κατ᾽ ἐνιαυτὸν γραῦν κατάκριτον. Plato, Legg. vi. 785 A,
γεγράφθω δὲ ὀφληκώς, ἕως dv ζῇ ὅπου πᾶς ὁ βουλόμενος αὐτὰ ἀναγνώσεται. Buddaeus,
Comment. ling. Gracc., Basil, 1556, p. 166, rightly puts κατεγνωσμένος on a par with
κατάδικος, ὑπόδικος, κατάκριτος, ὀφλών, ὠφληκώς = obnoxius e re judicata; μὴ ἐκτετικὼς
τὴν καταδίκην, Upon the ground of the offence named in ver. 12, Peter, in the eyes. οὗ

Καταγινώσκω 676 Συνγνώμη

Paul, stands as one κατεγνωσμένος. The question, therefore, as to the condemning
subject becomes quite unimportant; if it be started, there is but one answer, namely,
the gospel, Gal. i. 6, 11, 2,17. In the sense to despise, to esteem as naught, in which the
word is synonymous with καταφρονεῖν, and often is joined with it in Polybius, it does
not oceur in biblical Greek, except, perhaps, in the difficult and corrupt (either in the
MS. or by translation) passage in Ecclus. xix. 5, ὁ εὐφραινόμενος καρδίᾳ καταγνωσθήσεται
(Luth.). Nevertheless, καρδίᾳ (though not in keeping with the parallelism) may be
combined with καταγν., and would in this case be explained like 1 John iii. 20, 21.

᾿Ακατάγνωστος, ov, only in biblical and patristic Greek = not to be condemned,
not lying under condemnation, 2 Macc. iv. 47, οἵτινες εἰ καὶ ἐπὶ Σ᾽ κυθῶν ἔλεγον,
ἀπελύθησαν ἂν ἀκατάγνωστοι τούτοις θάνατον éréxpwe. In the N. T. Titus ii 8, λόγον
ὑγιῆ ἀκατάγνωστον. The combination with λόγος is difficult, because the synonyms
ἀνεπίλημπτος, ἀκαταγόρητος, ἀνέγκλητος, ἀνεπίκλητος, and so on, are applied only to
persons, and hence Bengel and others take ἄσπιλον ἀνεπίλημπτον in 1 Tim. vi. 14, not
with ἐντολήν, but with the subject, On the other hand, however, the accusative, often
used in profane Greek in attributive conceptions, is very rare in the N. T.; compare
Heb. ii. 17, and the accusative with the passive, 1 Tim. iv. 2, vi. 5; Gal. vi. 6; Heb.
x. 22; but the Greek of the pastoral Epistles is more akin to profane Greek than that
of the N. T. writings generally, except Luke, Acts, and Hebrews. This only tells against
this rendering that the Greek exegesists construe ἀκαάταγν. as an adjective qualifying
λόγος ; cf. Cram. Caten, on Titus ii, 8, λόγος... μηδεμίαν τοῖς ἐναντίοις προσέχων
AaBnv. Theophyl. λόγον ὀρθόδοξον μηδὲν ἐπιλήψιμον ἔχοντα.

Συνγνώ μη, ἡ, from συνγινώσκειν, to discern together with one, Xen. Cyr. vii. 2. 27;
Thue. viii. 24. 5, ic. to agree with, then=to grant, and indeed to recognise, to discern,
to examine, 2 Mace. xiv. 31; as well as to allow, to grant, to admit, and especially to
concede, 4 Mace. viii. 20. Compare συνγνωστός, may receive forgiveness, Wisd. vi. 7
(with the unusual genitive of the subject ἐλέου, instead of the usual genitive of the
object); συγγνωμονεῖν, 4 Mace. v.12. The substantive συγγνώμη is as rare in biblical
Greek as the verb, It signifies usually (I.) forbearance, forgiveness, Ecclus, Prol. and
iii. 13, ἐὰν ἀπολείπῃ σύνεσιν συγγνώμην ἔχε. Very seldom (11.) in the sense
indulgence, permission, as in 1 Cor. vii. 6, τοῦτο δὲ λέγω κατὰ συγνώμην οὐ κατ᾽
ἐπιταγήν. It signifies the opposite, not of interdict, but of command. It need not be
as Paul had written in ver. 2, for it may also be otherwise, namely, as suggested in
ver, 7, where θέλω is not = ἐπιτάσσειν or παραγγέλλειν, any more than συνγνώμη here
is -- γνώμη in ver. 25. Here, therefore, it is not so correct to render it permission,
licence, leave, as from indulgence, from consideration. Aristotle, Nicom. Eth. vi. 11,
ἡ γνώμη... ἡ τοῦ ἐπιεικοῦς ἐστὶ κρίσις ὀρθή... τὸν γὰρ ἐπιεικῆ μάλιστά φαμεν εἶναι
συγγνωμονικὸν καὶ ἐπιεικὲς TO ἔχειν περὶ ἔνια συγγνώμην. ἡ δὲ συγγνώμη γνώμη ἐστὶ
κριτικὴ τοῦ ἐπιεικοῦς ὀρθή, ὀρθὴ δ᾽ ἡ τοῦ ἀληθοῦς. iii. 1, τῆς ἀρετῆς δὴ περὶ πάθη καὶ

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Συνγνώμη 677 Γνωρίζω ~

πράξεις οὔσης καὶ ἐπὶ μὲν τοῖς ἑκουσίοις ἐπαίνων καὶ ψόγων γινομένων, ἐπὶ δὲ τοῖς
ἀκουσίοις συγγνώμης, ἐνίοτε δὲ καὶ ἐλέου. vii. 7, ἔτε ταῖς φυσικαῖς μᾶλλον συγγνώμη
ἀκολουθεῖν ὀρέξεσιν. Dem. xix. 238, τὸ “συγγνώμη ἀδελφῷ βοηθεῖν" προσειληφύτες. -

Γνω ρίξω, fut. γνωρίσω, 1 Sam. x. 8; Dan. v. 15, 17; John xvii. 26 ; Eph. vi. 21;
Col. iv. 7; Attic γνωριῶ, 1 Sam. xiv. 12, xvi. 3; Jer. xvi. 21; Ezek. xliii, 11, xliv. 23;
Col. iv. 9; not from γνώριμος, but formed in the same manner as this; ef.-the Latin
gnarus, and derived from the root γνω (γνῶναι, γνώμη). It occurs in two seemingly:
opposite meanings, to know, or to be acquainted with, and to make known, this last
prevailing only in later Greek. That both meanings are much akin to each other is
shown by the passive γνωρίζεσθαι, notwm esse, to become known, i.e. to be known, and
notum fieri, to become acquainted with, see (I.) and (II.). It may probably be traced back to
an intransitive meaning of γνῶσις, no longer found in linguistic usage, to exercise γνῶσις,
to confirm or to effect γνῶναι, by virtue of which yvwpifew, like other words of the same.
structure, passes from the intransitive to the transitive; cf. ὑβρίξω, πλουτίζω.---Γνώριμος,
known, befriended, very rare in biblical Greek ; in the LXX. besides 2 Sam. iii. 8 (= 3%,
elsewhere rendered ἑταῖρος, συνεταῖρος), only in Ruth ii. 1, iii, 2; Prov. vii. 4 = γῆ, of
relations; in the Apoc., on the contrary, = acquainted with, Ecclus. xx. 2; Bar. vi. 16,
γνώριμοί εἰσιν οὐκ ὄντες θεοί; 4 Mace. v. 3, πολλοῖς γν. = befriended. a

(1) To acknowledge, to recognise, c.g. Plato, Lach. 181 C, γνώριζε καὶ ἡμᾶς. pe
ὅπως ἂν διασώζητε καὶ ὑμεῖς τὴν ἡμετέραν φιλίαν ; cf. what precedes, χρῆν μὲν οὖν καὶ
πρότερόν ae... ἡμᾶς οἰκείους ἡγεῖσθαι. So Prov. iii. 6, πάσαις ὁδοῖς σου γνώριξε
thy σοφίαν ἵνα ὀρθοτομῇ τὰς ὁδούς σου -- γ. Symmachus, Job iv. 16, οὐκ ἐγνώρισα
τὸ εἶδος ; LXX. οὐκ ἐπέγνων. So also in the only N. T. passage under this head, Phil.
i, 22, τί αἱρήσομαι οὐ γνωρίζω. | Elsewhere in the N. Τὶ it is=to make known ; but this
is no reason for retaining this meaning here as Meyer does, explaining it “I refrain
from pronouncing,” which gives no sense; yv. never means to pronounce or decide.
Even in Ὁ. T. Greek yv. usually has the meaning given under (II.), and yet in Prov. iii. 6,
Job xxxiv. 25, and Symm. Job iv. 16, xxxv. 15, it signifies to know, to acknowledge; so
also Prov. xv. 10, παιδεία ἀκάκου γνωρίζεται ὑπὸ τῶν παριόντων, where the LXX. have
mistaken the Hebrew text. To become acquainted with, Plut. 7.68. xxx. 4, τὸν Θησέα
νος τότε πρῶτον ὄψει γνωρίσαι tov Ἡρακλέα. To know, Dem. xxxv. 6, οὐδ᾽ ὁπωστιοῦν
ἐγνώριζον τοὺς ἀνθρώπους τούτους. Plut. Crass. xxviii. 4, οἱ Κράσσον εὖ καὶ Κάσσιον
ἀπ᾽ ὄψεως ἐγνώριζον. So Job xxxiv. 25,6 γνωρίζων αὐτῶν τὰ ἔργα ; οἵ, vv. 23, 24
Ξ 2), Hiphil. The passive to become known, Dem. 1x. 7; to be known, to be acknowledged,
eg. τὰ γνωριζόμενα μέρη τῆς γῆς, Pol. ii. 37. 4, iii. 1, 4, opposed to ἀγνοεῖσθαι, Pol. iii.
36. 3. Lucian, Zim. 5, ἐπειδὴ πένης διὰ ταῦτα ἐγενόμην, οὐκέτι οὐδὲ γνωρίξομαι πρὸς
αὐτῶν οὐδὲ προσβλέπουσιν κ.τ.λ.----11. Τὺ make known, to make acquainted with,
Antiattic ed. Bekker, Ixxxvii, 28, γνωρίσαι ἀντὶ τῷ ἑτέρῳ γνώριμα ποιῆσαι. Instanced
by. only one passage in Attic Greek, Aesch. Prom, 487, κλῃδόνας πε ᾿δυσκρίτους

Γνωρίξω 678 Γνωριξω

ἐγνώρισε αὐτοῖς. As to Aristotle, Bonitz, index Arist. 8.0., rightly avoids attributing
this use of the word to him, even in the places cited by Pape, Rhet. i.1; Anal. pr. ii. 16,
where it stands only as in Zop. 4, as elsewhere in Aristotle in a sense synonymous with
γινώσκειν, γνῶσιν λαμβάνειν, μανθάνειν, εἰδέναι. On the other hand, in Plutarch it often
occurs in this sense side by side with its other meaning, eg. Fab. Maa. xxi. 3, ἡ γυνὴ
. . . wopifer τὸν ἀδελφὸν αὐτῷ; cf. 2, λανθάνειν τὸν ἀδελφὸν οἰομένης ἐκείνης. Οὐαί.
maj. i, 2, εἰωθότων δὲ τῶν Ρωμαίων τοὺς ἀπὸ γένους μὲν δόξαν οὐκ ἔχοντας ἀρχομένους
δὲ γνωρίζεσθαι δι’ αὑτῶν καινοὺς προσαγορεύειν ἀνθρώπους. Anton. Ἰχχὶϊ. 2, γνωρισθεὶς
μὲν ἐν Ῥώμῃ διὰ Τιμαγένους. -Arat. xlvi. 1, ταῖς πόλεσιν ἐντυχεῖν καὶ γνωρισθῆναι τοῖς
᾿Αχαίοις. Quaest. rom. 35 (273 B), γνωρισθεῖσαν τούτῳ. Also in Athen. xii. 55 (539),
ὁ Περσῶν βασιλεὺς ἀθλοθετῶν τοῖς tas ἡδονὰς αὐτῷ γνωρίζουσι, “who make him
acquainted with new lusts.” Elsewhere it can be proved to have this sense only
seldom in profane Greek. But in biblical Greek this is the sense most frequent, and in
the LXX..it is the word mainly used to render the Hiphil of yw, which is otherwise
rendered by διδάσκειν, διαμαρτύρεσθαι, δηλοῦν, ἀναγγέλλειν, and occasionally by other
words. Together with ἀποκαλύπτειν, φανεροῦν, and δηλοῦν it ranks among the terms
expressive of divine revelation. While daoxad. and φανερ. = m3, are equivalent to to
bring out to view, γνωρίζειν and δηλοῦν (the latter very seldom), to bring to knowledge, to
make known; amoxan. and φάνερ. signify the presentation or realization of the thing,
γνωρίζειν effects the information or knowledge and understanding thereof; compare
Rom. xvi. 26, μυστηρίου χρόν. αἰων. σεσυγημένου φανερωθέντος δὲ viv διά τε γραφῶν
προφ. kat ἐπιταγὴν τοῦ αἰωνίου θεοῦ εἰς ὑπακοὴν πίστεως εἰς πάντα τὰ ἔθνη γνωρισ-
θέντος. Compare Ps. xxxix. 5, γνώρισόν μοι κύριε τὸ πέρας μοῦ ἵνα γνῶ τί κ-οτϑλ.;
Jer, xi. 18, γνώρισόν μοι καὶ γνώσομαι; Ezek. xx. 11, ἐγνωρίσθην τῷ σπέρματι οἴκου
᾿Ιακὼβ καὶ ἐγνώσθην αὐτοῖς ἐν γῇ Aiy. It is thus synonymous also with διδάσκειν,
Ezek. xliv. 23; Ps, xxv. 4. Except in Ex. xxi, 36; Ruth iii. 3; 1 Sam, vi. 2, xiv. 12;
Dan. ii. 15; Ezra iv. 14, v.10; Neh. viii. 12; Hos. viii. 4; Ps. xxxii. 5, it stands in
the LXX. of prophetic disclosures, 1 Sam. x. 8, xxviii. 15; interpretation of dreams,
τὴν σύνκρισιν τοῦ ἐνυπνίου, Dan. ii. 5, 30, iv. 3, 4, v. 7, 8, 15, 17, vii. 16; chiefly,
with God as the subject, of divine communications, prophecies of His will, concerning
His command, tov νόμον, Ps. Ixxvii. 5; τὰ νόμιμα, Ezek. xliii. 11; δικαιώματα, Ezek.
xx. 5; cf. Neh. viii. 12, ix. 14, τὸ σάββατον, parallel with ἐντολὰς καὶ προστάγματα
καὶ νόμον ἐνετείλω. Ps. xxv..5, τὰς ὁδοὺς τοῦ. κυρίου. Ps, ciii. 7; Prov. xxii. 19; Ps,
cxliii. 10, ὁδὸν ἐν 4 πορεύσομαι. Ps. xvi. 5, ὁδὸν ζωῆς. ΟΥ̓ divine disclosures with
reference to His purpose or the future, 1 Sam. xvi. 3; 2 Sam. vii. 21; 1 Kings i. 27;
Dan. ii. 28, 29, ἃ δεῖ γενέσθαι ; compare viii. 19, τὰ ἐσόμεθα ἐπ᾽ ἐσχάτων. Ps, xeviii. 2,
τὸ σωτήριον αὐτοῦ, and finally of God’s self-affirmation, whereby He is revealed in His
power and glory; Ps, lxxvii. 15, τὴν δύναμίν σου. So likewise Jer. xvi. 21; Ps. evi. 9,
τὴν δυναστείαν αὐτοῦ; Ixxxix. 12, τὴν δεξιάν cov. Ezek, xx. 5, ἐγνωρίσθην τῷ σπέρμ.
"Tax, = YX? ‘TRON. 39. Mace. ii; 6, tov θρασὺν Φαραὼ .. , ποικίλαις καὶ πολλαῖς
M

Γνωρίζω 679 Γλῶσσα

δοκιμάσας τιμωρίαις ἐγνώρισας τὴν σὴν δυναστείαν ἐφ᾽ αἷς ἐγνώρισας τὸ μέγα σου
κράτος. . (Aq.. Job xxxviii. 12, ἐγνώρισας τῷ ὄρθρῳ τόπον αὐτοῦ; Ps. xxv. 14, τὴν
συνθήκην αὐτοῦ γνωρίσει αὐτοῖς.) —

Accordingly it stands in the N. T., save in Col. iv. 7, 9, Eph. vi. 21, 2 Cor. viii. 1,
mainly of the revelation of God’s saving purpose, and of the apostolic activity ; the latter,
1 Cor. xii. 3, xv. 1; Gal. 1. 11; 2 Pet. i 16; of divinely communicated tidings, Luke
ii. 15; of God’s saving purpose, τὸ μυστήριον τοῦ θελήματος αὐτοῦ, Eph. i. 12,
iii: 3, 5, 10, vii 19; Col. 1. 27; Rom. xvi. 26; of God’s making His power known,
Rom. ix. 22, 23 ; of ‘Christ’s work in revealing, John xv, 15, πάντα ἃ ἤκουσα παρὰ τοῦ
πατρός μου ἐγνώρισα ὑμῖν. xvii. 26, ἐγνώρισα αὐτοῖς τὸ ὀνομά σου καὶ γνωρίσω. For
Luke ii: 17, see διαγνωρίζω. Acts ii. 28 is quoted from Ps. xvi. 11—The passive in
tom. xvi. 26, Phil. iv. 6, of communications made to God, τὰ αἰτήματα ὑμῶν γνωριζέσθω
πρὸς τὸν θεόν; cf. Ps, xxxii. 5; Hos. viii, 4. In the LXX. the passive, Ex. xxi. 36;
Ezek. xx. 5 ; Ruth iii. 3 ; for this last place, compare Plut. Arat. Ixvi. 2, above.

᾿Αναγνωρ fa, to recognise again; but the passive, Gen. χῖν. 1, ἀνεγνωρίζετο τοῖς
ἀδελφοῖς αὐτοῦ, and Acts vii. 13, ἀνεγνωρίσθη ᾿Ιωσ. τοῖς a8. (yt, Hithpael), answers to
an active with the signification, fo make known again ; see γνωρίζω (11...

Διαγνωρέξω, to know by distinguishing ; but in Luke ii. 17, from ‘gage cct (IL)
=to make Known through a district, to spread abroad the tidings, διεγνώρισαν περὶ τοῦ
ῥήματος (Rec., Tisch. 7, whereas Lachm., Tisch. 8 read ἐγνώρισαν).

Γλῶσσα. Τλῶσσαι or γλῶσσα denotes the charisma or power of speaking to God in
a manner above and different from that of ordinary life. That the expression γλώσσαις or
γλώσσῃ Aareiv—the latter used only of individuals, 1 Cor. xiv. 2, 4, 13, 14, 19/273
compare ver, 26, γλῶσσαν ἔχει, but the plural of many and also of individuals, 1 Cor.
xiv. 5, 6, 18—arises out of the signification of “tongue” as denoting “ power of speaking,”
and not as signifying “language,” and therefore refers to the ability and not to the
practice, is clear from 1 Cor. xiv. 9, οὕτως καὶ ὑμεῖς διὰ τῆς γλώσσης ἐὰν μὴ εὔσημον
λόγον δῶτε, πῶς ἡνωσθήσεται τὸ λαλούμενον, as compared with ver. 6, ἐὰν ἔλθω πρὸς
ὑμᾶς γλώσσαις λαλῶν, τί ὑμᾶς ὠφελήσω ἐὰν μὴ ὑμῖν λαλήσω ἢ ἐν ἀποκαλύψει K.TA.
(Compare also the διὰ γλώσσης ἑτέρας side by side with χείλη in Isa, xxviii. 11.) The
transit to γλώσσα in a physiological sense, ver. 9 (ef. Aristotle, Hist, Anim. v. 9,
διάχεκτος φωνῆς τῇ γλώττῃ διάρθρωσις. Anim. Gen. ν. 7, φωνὴ... τοῦ λόγου ὕλη),
would not be pate if in ver. 6 the word meant the thing spoken, According to
vv. 18, 19, πάντων ὑμῶν μᾶλλον γλώσσῃ λαλῶ" ἀλλὰ ἐν ἐκκλησίᾳ θέλω πέντε λόγους
τῷ νοΐ μου λαλῆσαι... . ἢ μυρίους λόγους ἐν γλώσσῃ; ἐμ 3 ver, 14, ἐὰν γὰρ
προσεύχομαι γλώσαῃ; τὸ πνεῦμά μου προσεύχεται, ὁ δὲ νοῦς μου ἄκαρπός ἐστιν; ver. 15,
προσεύξομαι τῷ πνεύματι, the γλῶσσα or the πνεῦμα in it is as dependent on the λαλεῖν
as is the νοῦς, The expression cannot therefore have been derived from that feature of

Γλῶσσα 680 Γλῶσσα

the oracle, which adopted the use of old, unusual, and newly-formed words attributed to
God, and, like all strange expressions requiring explanation, called γλῶσσαι ; see Bekker,
Anecd. Gr. (anti-Aitic.) Ixxxvii. 12, γλώττας" τὰς τῶν ποιητῶν ἢ ἅστινας ἄλλας
ἐξηγούμεθα. As to the thing itself, see the. three dissertations of C. A. Lobeck,
De dialecto mystica, Konigsberg 1825, practically adopted and revised in his Aglaophamus,
ii. 3. 8, p. 834 sqq. His opinion seemed quite in keeping with the representation of a
language of the gods mentioned in Homer, Pindar, and Hesiod, and of which the Pythia
must have availed herself,—a representation taken note of by later writers also. See
further upon this in Lobeck, in the second of his dissertations, and Aglaoph. 1.0.
p- 854 sqq. The analogy of the mantic ecstasy, to which 1 Cor. xii, 3 refers, favoured
by the relation between the μάντις and the προφήτης who had to take up and examine
his utterances, and the necessity of an ἑρμενευτὴς γλωσσῶν, seems to be quite in keeping
with this. So at first Bleek, Stud. wu. Krit. 1829, pp. 5, 588, 1830, p. 45; and of late,
Heinrici on 1 Cor. p. 378. Thus the speaking with tongues of the early Church would
be regarded as a revival and purifying of the phenomenon of a past heathendom, and as
thus designated accordingly. The heathen phenomena were no longer known; cf. the
treatise of Plutarch, Cur Pythia nune non reddat oracula carmine, Mor. 394 sqq., but
(it is argued) the later term. techn. yrdooas (but not γλώσσαις λαλεῖν) kept its ground ;
an expression, however, which included all unusual utterances old or new, idiotisms,
barbarisms, and the like. While, however, it cannot be denied that such an analogy
exists, it is utterly improbable that the Christian Church, in which the expression arose,
could, in the very first age of its antagonism with heathendom, have regarded this
phenomenon appearing within it as an analogon wrought by the Divine Spirit with the
old heathen oracle ; least of all, that Christians could have named it according to suclr
an analogy. And yet the mode of expression γλώσσῃ or γλώσσαις λαλῶν afterwards is
said to have been ratified and supported by this reference. It is conclusive against this,
first, that the γλῶσσαι of the oracles and the gods were invariably single words only or
phrases, differing indeed from the language of common life, but certainly in part grown
upon its soil, and in part moulded after its form; expressions unusual indeed, designating
the thing referred to from a different, a special, perhaps a higher point of view; the
utterance as a whole was not the utterance of a strange language, but in spite of the
identity of language became, through these unusual expressions, mysterious and dark.
The γλώσσαις λαλεῖν, on the contrary, was not a speaking in the usual idiom, with the
weaning hidden from the congregation by strange words chosen to denote the main
points——which might be regarded only as a new phraseology still within the idiom;
it was, according to 1 Cor. xiv. 2, 9, 16, quite incomprehensible, directed not like
the oracles to men, but to God, edifying not the congregation, but only the speaker
himself. 1 Cor, -xiv. 21-25, especially vv. 22, 23, are decisive on this point. It
is hot the speaking with tongues, moreover, but the ἀποκάλυψις and προφητεία. that
answer’ to the phenomena spoken of in the profane sphere. Besides, the narrative “of

Γλῶσσα 081 Δεισιδαίμων

Acts ii 3 sqq. (x. 46, xix. 6) is conclusive against this supposed analogy. For though
it may be argued, concerning the origin of the expression, that the Epistles to. the
Corinthians were written before the Book of the Acts, and that thus the expression first
sprang from Gentile-Christian soil; in any case, the narrative in the Book of the Acts
presents to us the view which was taken of the phenomenon, and according to this
narrative the expression is clearly connected with yA@ooa=tongue ; compare Mark
xvi. 17, γλώσσαις λαλήλουσιν καιναῖς ; Isa, xxviii. 11, MINS ἤδη ney ywb2, Thus
γλώσσαις λαλεῖν must have been the original expression from which was derived the
singular γλώσσῃ λαλεῖν, as referring to a single person; οἷ, γλώσσῃ προσεύχεσθαι,
xiv. 14; γλῶσσαν ἔχειν, xiv. 26; yAwooas is the original expression for the gift, to
speak with tongues of a new world; compare 1 Cor. xiii. 1, ἐὰν ταῖς γλώσσαις τῶν
ἀνθρώπων λαλῷ Kal τῶν ἀγγέλων, where the apostle supposes a speaking with tongues
of a higher kind, which, nevertheless, is as nothing without love. From the plural, the
use of the singular in this manner first arose, 1 Cor. xiv. 2, 4, 9, 13, 14, 19, 26, 27;
γένη γλωσσῶν, 1 Cor. xii. 10, 28, refers perhaps to a manifoldness of the gift which
excluded -interpretation by learning, and made that ἑρμηνεία, which became possible as a
charisma, necessary in every case; cf. ver. 10, chap. xiv. 13. But more probably the
expression denotes nothing more than that other phrase not elsewhere used in Paul's
writings, ἕτεραι γλῶσσαι, yd. καιναί, in order to give prominence to the difference from
ordinary speaking. For the literature upon the subject, in addition to the books already
named, see the references in Heinrici, and Wendt on Acts ii., who starts from the
signification tongue, not language.

᾿Ἑτερόγλωσσος in Polybius and Strabo=of other language, of foreign speech, and
indeed Pol. xxiv. 9. 5, πλείστοις ἀλλοφύλοις Kai ἑτερογλώττοις ἀνδράσι, χρησάμενος =of
various languages, men differing in language from each other (Josephus, Ant. i. 4. 3);
Strabo, viii. 333 ; Aquila, Ps. cxiv. 1, ἀπὸ λαοῦ ἑτερογλώσσου; LXX. ἐκ λαοῦ βαρβάρου;
Symmachus, ἐκ A. ἀλλοφώνου, nd ΣΟ, In the N. T. 1 Cor. xiv. 21, ἐν ἑτερογλώσσοις
καὶ ἐν χείλεσιν ἑτέρων λαλήσω x«.7.d.; from Isa, xxviii. 11, instead of the partially
mistaken translation of the LXX., da φαυλισμὸν χειλέων, Sia γλώσσης ἑτέρας. The
parallelism with ἐν χείλεσιν ér, shows that Paul regarded γλῶσσα as = tongue, therefore =
other tongued.

Γυμνότης, ητος, ἡ, bareness, nakedness, as the word appears only in biblical and
later Greek ; Rom. viii, 35; 2 Cor. xi. 27; Deut. xxviii. 48. Figuratively in the same
moral sense as γυμνός ; Rev. iii. 18, συμβουλεύω σοι ἀγοράσαι... ἱμάτια λευκὰ ἵνα
περιβάλῃ καὶ μὴ φανερωθῇ ἡ αἰσχύνη τῆς γυμνότητός σου (cf. Rev. xix. 8; Job xxix. 14;
Isa. lxi. 10).

Δεισιδαίμων, ὁ, ἡ, synon. with θεοσεβής, Xen. Cyr. iii, 3. 58=God-fearing,
religious, originally gives expression to a strong sense of dependence upon divine power,
designating one who is very anxious for the divine favour, or who is expecting

Δεισιδαίμων 682 Aéw

recompense, whereas θεοσεβής, like εὐσεβής, includes indeed the sense of dependence, but
only as it manifests itself in reverence; see εὐσέβεια. This feature already appears in
Xen. Cyr. iii. 3. 58, of δὲ θεοσεβῶς πάντες συνεπήχησαν μεγάλῃ TH φωνῇ (cf. 59, ὁ παιὰν
ἐγένετο). ἐν τῷ τοιούτῳ yap δὴ οἱ δεισιδαίμονες ἧττον τοὺς ἀνθρώπους φοβοῦνται. This
explains its first appearance in a good sense, Xen. Ages, xi. 8, ἀεὶ δὲ δεισιδαίμων ἦν,
νομίζων τοὺς μὲν καλῶς ζῶντας οὔπω εὐδαίμονας, τοὺς δὲ εὐκλεῶς τετελευτηκότας ἤδη
μακαρίους. But already in Aristotle, Pol. v. 11, it is to be observed that the word
passes over to denote a more superstitious bearing, the prince must always appear as
διαφερόντως σπουδάζων τὰ πρὸς τοὺς θεούς, ἧττον τε yap φοβοῦνται τὸ παθεῖν τι
παράνομον ὑπὸ τῶν τοιούτων, ἐὰν δεισιδαίμονα νομίζωσιν εἶναι τὸν ἄρχοντα καὶ φροντίξειν
τῶν θεῶν, καὶ ἐπιβουλεύουσιν ἧττον ὡς συμμάχους ἔχοντι καὶ τοὺς θεούς" δεῖ δὲ ἄνευ
ἀβελτηρίας φαίνεσθαι τοιοῦτον. The word appears first in these places, and is unknown
in better Greek generally; compare Zezschwitz, Prof. Graec. Ὁ. 59, “ Bernhardy very
acutely notes the appearance of the word δεισιδαιμονία as a turning-point in the history
of national life. It indicates a wavering between unbelief and pusillanimity, such as
characterized the time of the Ochlocracy.” Hence in later Greek in a bad sense of
superstitious fear (Acts xvii, 22); Antoninus vi. 30, θεοσεβὴς χωρὶς δεισιδαιμονίας ;
ef, Wyttenbach, Animadv. in Plut. Mor. ii. pp. 276-280; Hottinger in Wieland’s New
Att. Musewm, ii. 1. 85 sqq.; Schmidt, Hth. der A. Griech. ii. 64 sqq.

Δεισιδαιμονία, ἡ, fear of the gods; in Polyb. vi. 56. 7, it answers to the Latin religio,
kai μοι δοκεῖ τὸ παρὰ τοῖς ἄλλοις ἀνθρώποις ὀνειδιζόμενον, τοῦτο συνέχειν τὰ “Ρωμαίων
πράγματα, λέγω δὲ τὴν δεισιδαιμονίαν ; on the other hand, in xii, 24. 5, ἐνυπνίων καὶ
τεράτων καὶ μύθων ἀπιθάνων καὶ συλλήβδην δεισιδαιμονίας ἀγεννοῦς καὶ τερατείας
γυναικώδους ἐστὶ πλήρης, like δεισιδαιμονεῖν ix. 19. 1, x. 2. 9, in ἃ condemnatory or
contemptible sense as= superstition ; compare Plutarch’s treatise περὲ δεισιδαιμονίας, 2, ἡ δὲ
δεισιδαιμονία πάθος ἐκ λόγου ψευδοῦς ἐγγεγενημένον. Theoph. Char. Lth. 16; Acts xxv.19,
ξητήματα δέ τινα περὶ τῆς ἰδίας δεισιδαιμονίας εἶχον. It indicates how remote Josephus was
from the spirit of biblical Greek, that in Ant. x. 8, 2 he speaks of περὶ τὸν θεὸν δεισιδαιμονία,

Aéw, to be necessary, to be obliged, to need, connected with δέω, to bind (“hence its
taking the accusative,’ Curtius, 234). In the middle, to be necessary for oneself, to need,
to desire eagerly.

(L) Active, (1) in personal construction, to need, to be in want of, eg. Plato, Polit,
277 D, παραδείγματος. . . καὶ τὸ παράδευγμα αὐτὸ δεδέηκεν. Usually πολλοῦ, ὀλίγου
δέω, I am far from, or I am very near, etc. Plato, Theaet. 167 B; Plut. Ad prine.
inerud. 5 (782a), ὀλίγου δέων εἰπεῖν. More rarely, and specially in later writers, also
with the acc., eg. Plato, Men. 71 A, τοσοῦτον δέω... εἰδέναι. Plut. Mor. v. 2, ὀλέγον
ἐδέησεν ἐκπεσεῖν. In this personal construction it ‘occurs nowhere in biblical Greek;
sometimes in Philo, (2) Usually impersonally in profane Greek, δεῖ, it is necessary, it
behoves; only once in Homer, Jl, ix. 337, who elsewhere always uses. χρή; from which

Aéw 683 Ζέομαι

δεῖ differs only in being more frequently used of decrees of fate, yet also like χρή, of
necessity either of duty, of circumstances, or of propriety. It always denotes a being
bound or obliged to do something, a necessity in the nature of things, not so much
personal obligation (ὀφείλειν) as a necessity making itself felt, an unavoidable, urgent
compulsory must. Hence Bengel explains the apparently different an@ remote
significations of what must needs be and what is proper; 1 Cor. xi. 10, ὀφείλει notat
obligationem, Set necessitatem ; illud morale est, hoc quasi physicum, ut in vernacula, we
ought and we must. In biblical Greek it occurs in the LXX. only in Isa. xxx. 29
ᾧ 7%) and Job xv. 3 (parallel with ὄφελος); Dan. ii, 28, 29, ἃ δεῖ γενέσθαι--
Sd ‘1; a little oftener in the Apocrypha, but comparatively often in the N. T., where
osha δεῖ we have also the forms δέῃ, Matt. xxvi. 35, Mark xiv. 31; δεῖν, Luke xviii. 1,
Acts xxv. 24, xxvi. 9; ἔδει, Matt. xviii. 33, xxv. 27; John iv. 4; often in Luke, Acts,
Hebrews ; δέον, Acts xix. 36; 1 Pet. i. 6 (τὰ μὴ δέοντα, 1 Tim. v. 13). It usually
appears with the ace. and infinitive, also with the infinitive only; in Paul's writings, ὃ δεῖ,
Rom. viii. 26, xii. 3; ἣν ἔδει, Rom. i. 27. The construction with the gen. of the thing
or the dative of the person does not occur. It stands (a) of decrees of fate, answering to
its use especially in Herodotus (viii, 53. 1, ἔδεε γὰρ κατὰ τὸ θεοπρόπιον πᾶσαν τὴν
᾿Αττικὴν τὴν ἐν τῇ ἠπείρῳ γενέσθαι ὑπὸ Πέρσῃσι. Without such an addition in
ii, 161. 1; iv. 79. 1; ν. 33. 92; vii. 6. 64; ix. 109.1; also in later writers, eg. Arrian,
An. ii. 3. 6), especially of events in the gospel history, of that which must occur according
to the divine counsel or the word of Scripture or of prophecy (cf. ἵνα πληρωθῇ).
Luke xxii. 37, τὸ γεγραμμένον Set τελεσθῆναι; xxiv. 44, δεῖ πληρωθῆναι πάντα;
Acts i. 16, ἔδει πληρωθῆναι τὴν yp. So in Matt. xvi. 21, xvii. 10, xxiv. 6, xxvi. 54;
Mark viii. 31, ix, 11, xiii. 7, 10; Luke ix. 22, xvii, 25, xxi. 9, xxii. 7, xxiv. 7,
xxvi. 46; John iii. 14, xii. 34, xx. 9; Acts ix. 16, xvii. 3; Rev. 1. 1, iv. 1. In like
manner of divine appointment, determination, or law, which must be maintained or
accomplished, Mark xiii. 10; Luke iv. 43; John x. 16; Acts iii. 21, iv. 12, ix. 16,
xiv, 22, xix. 21, 23, xxvii. 24; 1 Cor. xv. 25, 53. 2 Cor. v. 10; Rey. τὰ, 11, xi. 5,
xiii. 10, xvii. 10. (0) Of that which time and i heticupic demand or bring about,
Matt. xxvi. 35; Mark xiv. 31; Luke xii. 12, xiii, 33, xix. 5; John iv. 4; Acts xix. 36,
xxvii. 21, 26; 2 Cor. xi. 30, xii. 1; Eph. vi..20; Col. iv. τῷ Heb. ix. 26; 1 Pet. i. 6.
(ὦ Of duty, or of the obligation which office and calling involve, Matt. xxv. 27; Luke ii. 49,
xi. 42; John iii. 7, 30, ix. 4, x. 16; Acts v. 29, ix. 6, xvi. 30, xx. 35; 1 Thess. iv. 1;
2 Thess, iii. 7; 1 Tim. iii, 2, 7,15; 2 Tim. ii, 24; Tit. i 7,11; Heb. ii. 1, xi 6;
2 Pet. iii, 11. (ὦ) What belongs to one, or is becoming, Matt. xviii. 33, xxiii. 23 ;
Mark xiii. 14; Luke xi. 42, xiii. 14, 16, xv. 32; John iv. 20, 24; Acts i. 21, xv. 5,
‘xix. 36, xxi. 22, xxiv. 19, xxv. 10; Rom. 1. 27, viii, 26, xii 3; 1 Cor. viii. 5,
2 Cor. ii. 3; Col. iv. 6; 1:Tim. v. 13; 2 Tim. ii. 6.

(IL.) Δέομαι, to be regarded ποῦ as passive, but middle, as = to vy obliged, to be in-want
of, to need, to desire, for oneself. The future δεήσομαι does not occur in biblical Greek,

Δέομαι 684 Προσδέομαι

but in its stead δεηθήσομαι, which belongs to later Greek, Job v. 8, ix. 15; the aorist
ἐδεήθην, perfect δεδέημαι, 1 Kings viii. 60, This construction of tenses seems to. be the
basis of the form given by Lachmann in Luke viii. 38, ἐδέετο instead of ἐδέετο, which
occurs in the MSS. of Job xix. 16; Attic éde?ro, Gen. xxv. 21; cf. Lobeck, Phryn. 220;
Buttmann, p. 48. (α) To need; in this sense, neither in the LXX. (concerning. Ps,
xxii. 25, 26, see δέησις) nor in the Apocrypha—not even in the places cited by Wahl,
Ecclus. xxx. 30; Wisd. xvi. 25; 4 Macc. ii. 8 (where, eg., προσδέομαι occurs in the
sense fo need in addition, and once in the sense to ask for). It is in keeping with this
that the derivatives δέησις, Sénua, δεητικός, even in profane Greek, answer only. to
the meaning to ask, (b) To desire, to pray; in biblical Greek almost exclusively of
prayer or request. In the LXX. usually for ὉΠ, Hithpael, and nbn, Piel, sera ἀκ also
for TAN, HI, mY, Hiphil, bp, Hithpael, nan δ), TINY, nv,

Aé no σις seems not to occur in profane Greek in the sense need ; in the place usually
cited for this, Plato, Hryzx. 405, it is joined with ἐπιθυμία = desire or longing, ἐν ἐπιθυμίᾳ
καὶ δεήσει, ἐν ἐπιθυμίαις καὶ δεήσεσιν εἶναι. It is therefore very improbable that it has
this meaning (need) in Ps. xxii. 25, τῇ δεήσει τοῦ πτωχοῦ = MY, The rendering is not
probably a misunderstanding of the Hebrew word on the part of the LXX. as is usually
supposed, but a bending or particularizing of the idea of poverty to that of desire or
prayer (not ery, Del. e¢ al.) by means of the Greek word; cf. Aristotle, het. ii. 7,
δεήσεις εἰσὶν ai ὀρέξεις, καὶ τούτων μάλιστα ai μετὰ λύπης TOD μὴ γιγνομένους In
Plato the word appears (besides the place already cited) only in the sense prayer, request ;
ef. Aristotle, Pol. i. 9, κατὰ τὰς δεήσεις ἀναγκαῖον ποιεῖσθαι τὰς μεταδόσεις, and it signi-
fies not the prayer of need, but more strongly of destitution and utter want. In the
LXX. it is usually = 7307, DNA, likewise 729, of complaint ; further, with εὐχή, προσευχή
= nbn, and occasionally = πρνν, ny, My, MY, εἰ al.

Προσδέομαι, (a) to be in want of besides, for enlargement or support, usually
with the genitive; οἵ, προσδεῖ, it is, moreover, necessary thereto, Dem. Ol. i. 19; Plato,
Phil. 64 B. προσδεῖσθαι several times in Plato, eg. Philed. 20 E, δεῖ yap εἴπερ πότερον
αὐτῶν ἐστὶ τἀγαθόν, μηδὲν μηδενὸς προσδεῖσθαι. Suidas, προσδεῖσθαι καὶ ἐνδεῖσθαι
διαφέρει" τὸ μὲν γὰρ δηλοῖ ὀλίγων τινῶν κτῆσιν, τὸ δὲ παντελῆ ἀπορίαν τοῦ ὅλου δηλοῖ.
Often in Xenophon; not in Demosthenes; often in Plato, Aristotle, Plutarch, Polybius,
In Aristotle it stands in opposition to αὐταρκεῖν. The element of addition may fall into the
background, but never wholly disappears; cf. Pol. vi. 13. 6, εἴ τις ἰδιώτης ἢ πόλις τῶν
κατὰ τὴν ᾿Ιταλίαν διαλύσεως ἢ ἐπιτιμήσεως ἢ βοηθείας ἢ φυλακῆς προσδεῖται, 1... if they
cannot accomplish it alone. So also in the only place in the LXX. Prov. xii. 8, τιμὴν
ἑαυτῷ περιτιθεὶς καὶ προσδεόμενος ἄρτου, 2N=and has not bread enough. So also in
Eecclus. iv. 3, xi. 12; compare ἀπροσδεής, 1 Macc. xii. 9. In the N. Τὶ Acts xvii. 25,
οὐδὲ ὑπὸ χειρῶν ἀνθρωπίνων θεραπεύεται προσδεόμενός τινος, in the strict sense. It isa
word borrowed from the Greek philosophy, expressing the truth uttered in Ps, 1, 9 -sqq.,

Προσδέομαι 685 ᾿Αναδέχομαι

Isa. xl, 13 sqq., and elsewhere; cf. Plato, Zim. 34 B, δ ἀρετὴν αὐτὸν (θεὸν) αὑτῷ
δύναμενον ξυγγίγνεσθαι καὶ οὐδενὸς ἑτέρου προσδεόμενον, γνώριμον δὲ καὶ φίλον ἱκανῶς
αὐτὸν aire. Aristotle, Eth. Eud. vii. 12, ὁ per ἀρετῆς εὐδαίμων... ἱκανὸς αὑτῷ
συνεῖναι μάλιστα δὲ τοῦτο φανερὸν ἐπὶ θεοῦ" δῆλον γὰρ ὡς οὐδενὸς προσδεόμενος οὐδὲ
φίλου δεήσεται. Metaph. ix. 4, οὐδὲ προσδεῖται οὐθενὸς τὸ τέλειον. Eth. Nicom. ix. 8.
Hence it was transferred to the Alexandrine Judaic philosophy, yet in Philo (against
Diihne, Jiid. Alexandr. Rel. Phil. p. 120 sqq.) the word answers rather to the concrete
representation of Scripture than to this abstract sense, eg. Philo, De opif. m. x. 22,
μηδενὸς προσδεόμενος ἄλλου" πάντα γὰρ θεῷ δυνατά. bid. iii. 13; οἵ, ἀπροσδεής as an
epithet applied to God, 2 Mace. xiv. 35; 3 Mace. ii 9, ἡγίασας τὸν τόπον τοῦτον εἰς
ὄνομά σου τῷ τῶν ἁπάντων προσδεεῖ. Josephus, Ant. viii. 4. 3, ἀπροσδεὲς yap τὸ θεῖον
ἁπάντων, underlying the thought that we cannot give God a recompense for His goodness.
Aristeas, p. 122, ed. Hawerk., follows the sense of the Greek philosophy, ὁ θεὸς ἀπροσδεής
ἐστι καὶ éemveixns—the pattern of a king’s duty, to be master of himself, and not to need
anything; yet the ἐπιεικής indicates the Bible idea, Thus also Acts xvii. 25 follows
the sense of Ps. 1. 9 sqq., the genitive twos being neuter, not masculine. Compare
Clemens Rom., ad Cor. i. 52, ἀπροσδεής, ἀδελφοί, 6 δεσπότης ὑπάρχει τῶν ἁπάντων,
οὐδὲν οὐδενὸς χρήζει εἰ μὴ τὸ ἐξομολογεῖσθαι αὐτῷ. For other passages, see Wetstein—
(Ὁ) In the sense ¢o ask still in addition, the word occurs in Ecclus. xiii. 3,

4ox7%, ἡ, reception, entertainment, banquet; very seldom in profane Greek. Plut.
Mor. 1102, is unmeaning as the text now runs, and besides this, we can only cite Athen.
viii, 348 F, for this meaning. Once in Plato, Zim. 71 C = vessel or receptacle. LXX.=
nny, Gen. xxi. 8, xxvi. 30; Esth. 1, 3, v. 4, 5, 8, 12, 14; elsewhere = πότος.
Apocrypha, 1 Esdr. iii. 1, In the N. Τὶ Luke v. 29, xiv. 13.

᾿Αναδέχομαι, to undertake, to take up, to take upon oneself, a burden, work, ete.
2 Mace. vi. 19, τὸν per’ εὐκλείας θάνατον μᾶλλον ἢ τὸν μετὰ μύσους βίον ἀναδεξάμενος,
Thus also we must understand Heb. xi. 17, ὁ τὰς ἐπαγγελίας avadeEapevos—* he who
had taken up, undertaken,” not merely “received ;” dvadéyouas implies the seizing or
laying hold upon that which is presented ; and with this appropriation of the promises on
his part, Abraham’s conduct in offering up Isaac seems to stand in contradiction. Plut.
Cic. xliii. 6, of the taking upon oneself of an inheritance, ἄχρι οὗ Καῖσαρ ὁ νέος...
παραγενόμενος τόν τε κλῆρον ἀνεδέξατο τοῦ Καίσαρος ἐκείνου. Eurip. Jph. Ται 818,
καὶ λοῦτρ᾽ ἐς Αὖλιν μητρὸς ἀνεδέξω πάρα; Also=to undertake to do something, with
following infinitive, 2 Mace. viii. 38. With personal object, τινά =to undertake for some
one, to become surety for him, τινός tur. Not thus used in biblical Greek; compare
ἐκδέχομαι. In Acts xxviii. 27, ἀναδεξάμενος ἡμᾶς... φιλοφρόνως ἐξένισε, it is employed
instead of the usual ὑποδέχ. Ξε ἐο receive hospitably ; cf, Ael. Var. hist. iv. 9, ὑπεδέξατο
αὐτοὺς εὖ μάλα φιλοφρόνως. Plut. Cat, min, li. 1, dvad. τὸ ἄγος εἰς τὴν πόλιν, cannot be
taken as similar.—Not in the LXX, ,

᾿Αποδέχομαι 686 Διαδέχομαι

᾿Αποδέχομαι, with the passive aorist ἀπεδέχθην, 2 Mace. iii. 9, iv. 22, Acts
xv. 4 (where Lachm., Tisch. 8 read παρεδέχθησαν), and the verbal adj. ἀποδεκτός and
ἀποδεκτέος = to accept, to take along with; literally, to accept from, to receive from; but
the fundamental meaning of δέχ. so asserts itself that the preposition serves simply to
strengthen the idea. (a) teva, to receive one, 2 Mace. iii. 9, iv. 22; Pol. xxii. 24. 6;
thus, however, more rarely. As a rule, the word denotes a mental state and conduct, to
behave towards one not with reserve but cordially, with recognition, corresponding with
its use (Ὁ) to denote recognition, approval, confirmation, of a word, a doctrine, ete, Cf.
Plato, Prot. 323 C, πάντ᾽ ἄνδρα ἀποδέχονται περὶ ταύτης τῆς ἀρετῆς ξύμβουλον. Xen.
Mem. iv. 1. 1, οὐ μικρὰ ὠφέλει τοὺς εἰωθότας τε αὐτῷ συνεῖναι καὶ ἀποδεχομένους ἐκεῖνον ;
Sturz, qui sequuntur illius disciplinam. It denotes this bearing to a person in various
forms, 2 Mace. iii. 35, xiii. 14 = to treat friendlily. Luke viii. 40, ἀπεδέξατο αὐτὸν ὁ
ὄχλος, ἦσαν yap πάντες προσδοκῶντες αὐτόν -- ἰο welcome. So also Acts xv. 4, xxi. 17,
In Luke ix, 11, οἱ δὲ ὄχλοι ἠκολούθησαν αὐτῷ καὶ ἀποδεξάμενος ἐλάλει αὐτούς = to receive
Sriendlily, not to repel; compare Acts xxviii. 30, xviii. 27 =to receive with recognition.
With a thing as its object =to acknowledge; Plut. De oct. Aud. iii. (p. 18 B), μήτε
ἀποδέχεσθαι ὡς ἀληθὲς μήτε δοκιμάζειν ὡς καλόν. Thus in Acts xxiv, 3, ἀποδεχόμεθα
μετὰ πάσης εὐχαριστίας. (Cf. Philo, Leg. ad Caj. ii. 589. 37, τῆς προνοίας ὑμᾶς
ἀποδέξεται; in profane Greek, usually with the genitive of the person and ace. of the
thing.) Acts ii. 41, τὸν λόγον, to assent to the word, to give it entrance within them.
Plato, Theaet. 162 E, ἃ ἂν οἱ πολλοὶ ἀποδέχοιντο ἀκούοντες, λέγετε ταῦτα. Phaed. 91 Ἐ,
Pol. xxv. 7. 2, διὰ τὸ δοκεῖν τὴν δωρεὰν ἀξίαν εἶναι χάριτος ἀσμένως ἀπεδέξαντο τὴν
ἐπαγγελίαν. In the N. T. only in Luke’s writings. Not in the LXX.

"A ποδοχή, ἡ, almost exclusively in later Greek = recognition, acknowledgment,
approval, and, indeed, willing, ready acknowledgment, eg. Pol. i. 5. 5, πᾶς ὁ συνεχὴς λόγος
ἀποδοχῆς τυγχάνει παρὰ τοῖς ἀκούουσιν, preceded by παραδοχῆς ἀξιωθῆναι καὶ πίστεως.
ii, 56. 1, of an historian, παρ᾽ ἐνίοις ἀποδοχῆς ἀξιοῦται. Polybius often joins it with
πίστις, eg. i, 43. 4, vi. 2.13. With the corresponding 1 Tim. i. 15 and iv. 9, πιστὸς ὃ
λόγος καὶ πάσης ἀποδοχῆς ἄξιος, cf. Pol. viii. 13. 2.

᾿Αποδεκτός, ή, ov, also ἀπόδεκτος, see (Ὁ). (a) What deserves approval or recognition,
Plut. adv. Stoic. 6 (1061 A), ποῦ yap αἱρετὸν ἢ πῶς ἀποδεκτὸν ὃ μὴ ἐπαινεῖν μήτε
θαυμάζειν ἄξιόν ἐστιν; This form appears but seldom, and only in later Greek; we
find the form τέος oftener in Plato, eg. Legg. ii. 668 A, τοῦτον ἀποδεκτέον τὸν λόγον.
(6) In the N. T. 1 Tim. ii. 3, τοῦτο yap καλὸν καὶ ἀπόδεκτον ἐνώπιον τοῦ σωτῆρος
ἡμῶν θεοῦ. Ver. 4, τοῦτο γάρ ἐστιν aod. ἐνώπ. τ. θ., thus equivalent to δεκτὸς
εὐπρόσδεκτος in the sense of the perf. part. passive, and therefore here proparoxiton ;
see προσδέχομαι,

Ataséxopas (a), to receive (from another or former possessor), eg. Plato, Rep,
NV

Διαδέχομαι 687 ᾿Ενδέχομαν

ix. 576, ἔφη διαδεξάμενος τὸν λόγον. Polyb. ix. 28. 8, διεδέξατο παρ᾽ αὐτοῦ τὴν ἀρχὴν
᾿Αλέξανδρος ; iv. 2. 7, τὴν ἐν Συρίᾳ διεδέδεκτο βασιλείαν. Lucian, Diod. Sic, Dion. Hal,
Josephus. Thus in the only places in the N. T. Acts vii. 45, ἣν (σκήνην τοῦ μαρτυρίου).
καὶ εἰσήγαγον διαδεξάμενοι of πατέρες ἡμῶν. Cf. Philo, de vit. Mos. i. 2. 113. 49, παρὰ
πατέρων καὶ προγόνων τὴν ἕξήτησιν ἄλυτον διαδεξάμενοι.----(Ὁ) With personal object =
to follow upon one, to succeed, Strabo, Polyb., et al. So 2 Mace, ix. 28 ; 2 Chron. xxxi, 12.
Figuratively, Wisd. vii. 30, τοῦτο (sc. φῶς) διαδέχεται νύξ. But xvii. 20, εἰκὼν τοῦ
μέλλοντος αὐτοὺς διαδέχεσθαι σκότους, must be explained according to a, “an image of
that darkness which should receive them ;” compare Herod. iv. 1, τοὺς Σ᾽ κύθας ἐξεδέξατο
οὐκ ἐλάσσων πόνος. 2 Macc. x. 28, ἀνατολῆς διαχεομένης, is considered a better
reading than dsadey.—(c) To relieve, to redeem, in Xen. with the dative, afterwards with
the accusative, 2 Mace. iv. 31, of the deputy or governor; compare διάδοχος, xiv. 26,
iv. 29. Without mention of the person, Xen. Anab. i, 5. 2, διαδεχόμενοι, who relieve
one another. So perhaps 1 Chron. xxvi. 18,

Διάδοχος, 6, a few times in the LXX. and Apocrypha = substitute, 2 Chron.
xxvi. 11; 2 Mace. xiv. 26, iv. 29. Successor, Ecclus. xlvi. 1, xlviii. 8. Thus in Acts
xxiv. 27. With a special meaning, 1 Chron. xviii. 17, 2 Chron, xxviii. 7, they who
follow the king, ze. stand next in rank to him,

Εἰσδέχομαι, to take into, to receive into, to gather, with the gen. or the ace. els τὸ,
ἔν τινι, LXX.= yap, with ἀνθροίζειν, συνανθρ. (also sometimes éxdéy., συνάγειν). Ezek.
xxii. 20, with mention of the whither with εἰς and ἐν, Hab. ii. 5, πρός twa, otherwise chiefly
with mention of the whence, é«, Ezek. xi. 17, xx. 34, 41; Zech. x. 10. Without this
specification, Jer. xxiii. 3; Hos. viii 10; Micah iv. 6; Zeph. iii 19, 20; Zech. x, 8,
usually of the restoration of Israel (compare especially Micah iv. 6 and Zeph. iii. 19,
τὴν ἀπωσμένην εἰσδέξομαι). In tne N. T. only in 2 Cor. vi. 17, εἰσδέξομαι ὑμᾶς:
compare the preceding ἐξέλθατε, the reception is therefore a reception into the house of
God as the Father’s house; cf. ver. 18. The expression, as ἐξέλθ. shows, refers to the
prophetic language above cited, and combines Isa. lii. 11 with Zeph. iii 20, That the
word means not ¢o accept, but to admit, to gather, see Wisd. xvi 17; 2 Mace. iv. 22;
Micah iv. 6; Zeph. iii 19. And accordingly in Lev. xxii. 19, 21, we are not to read
the verbal adj. εἴσδεκτον, but εἰς δεκτόν.

᾿Ἐνδέχομαι, (a) to take in, to accept, hence eg. believingly to receive,.to approve, to
assent to, to admit, eg. Plato, Tim. 69 A, καθ᾽ ὅσον... μετασχεῖν avOpwrivn φύσις
ddavacias ἐνδέχεται. (b) Used in particular impersonally ἐνδέχεται, it is admitted,
allowed, it is possible, Thuc., Plato, Xen., etc. Thus in the few passages of biblical Greek,
Luke xiii, 33, οὐκ ἐνδέχεται προφήτην ἀπολέσθαι ἔξω ‘Iep. Further τὸ ἐνδεχόμενον,
2 Mace, xi, 18 = what is possible ; ἐνδεχομένως, according to ability, 2 Mace, xiii, 26,

᾿Εκδέχομαι 688 Προσδέχομαι

κδέχομαε, (a) to take or receive from another (also without the force of the
preposition), to receive, e.g. Herod. 1. 7. 2, ii, 166, παῖς παρὰ πατρὸς ἐκδεκόμενος, having
received, i.e. learned from its father. Thus we explain Ecclus, vi, 32, ἐὰν ἀγαπήδῃς ἀκούειν
ἐκδέξῃ. Of. xviii’. 14 and xxxv. 14, éxd. παιδείαν, to accept chastisement. 3 Mace, iii. 22,
οἱ δὲ τοὐναντίον ἐκδεχόμενοι, they took the opposite way; cf. Pol. xxxviii. 2. 5, βελτίον
ἐκδέχ. τὸ γεγονός, and often. Plut. de audit. 7 (41 B). Isa. lvii, 1, οὐδεὶς ἀνὴρ
ἐκδέχεται τῇ καρδίᾳ, ab-by nt, Hence to accept, as equivalent to to guarantee, Gen.
xiii. 9, ἐγὼ ἐκδέχομαι αὐτόν, ἐκ χειρός μου ζήτησον αὐτόν ; xliv. 32; Ps, cxix. 122=my;
compare ἀναδέχεσθαι, but this signifies to accept the pledge of another.—Also to accept a
person. or thing, Hos. ix. 6; Micah ii. 12; Nahum iii. 18 =/3P (see εἰσδέχ.), 3 Mace,
v. 26. With a thing as stbieet Herod. iv. 1. 2; Pol. i. 65. 2, ἐξεδέξατο πόλεμος
ἐμφύλιος “Ρωμαίους. Plut. Pomp. 33, πω». αὐτὸν ἐκδεχομένης ἀνύδρου ὁδοῦ. Hos,
viii. 7, ἡ καταστροφὴ αὐτῶν ἐκδέξεται αὐτά -- yp. From this obviously springs the
meaning (Ὁ) to φερε, to wait for (to receive something as following therefrom), Soph.
Philoct..123, σὺ μὲν μένων νῦν κεῖνον ἐνθάδ᾽ ἐκδέχου. Elsewhere only in later Greek,
and rarely ; Pol. iii. 65. 8, ἐξεδέχετο τοὺς ἀπολιμμένους ἄνδρας ; xx. 4,5, οὐκ ἐκδεξάμενοι
τὴν τούτων παρουσίαν. Plut. Mar. 17, τὸν τῆς νίκης καιρόν; ibid. 24. This is the only
sense. of the word in the N. T. John ν. 3 (Rec.); Acts xvii..16; 1 Cor. xi. 33, xvi. 11;
Heb, x. 13; Jas. v. 7; 1 Pet. iii. 20, Ree. (Lachm., Tisch, amebedey). For Heb, x. 13,
pan a ἕως, compare Dion. Hal. Ant. vi. 67, «8. ἕως ἂν γένηται.

Ἐκδοχή, ἡ, (a) « taking over, receiving, apprehension, succession. (Ὁ) Lwpectation,
Heb. x. 27, φοβερὰ ἐκδοχὴ κρίσεως. Not thus used in profane Greek.

᾿Προσδέχομαι. The use of this verb is peculiar in Ex. x. 17, προσδέξασθε οὖν
μου τὴν ἁμαρτίαν ἔτι viv =DYBN IX ἜΝΙ 8) XY, where the LXX. perhaps took the
ineaning to be to bear with ; compare ὄλεθρον, Plato, Phileb. 15 B; τὴν ἁρπαγήν, Heb.
x. 34; but it may also be rendered = to receive favourably, ie. to forgive, though there is
no other instance of this. Connected with the signification to receive, to accept, is the
rendering of ΠΥ by προσδέχ. (as well as by δέχομαι and εὐδοκεῖν) in the LXX., with
God as its subject (except in Lev. xxvi. 43 ;-2 Chron. xxxvi. 21), denoting His gracious
acceptance of the object’of His choice, Isa. xlii, 1, and specially of His acceptance of a
sacrifice, Hos. viii. 13; Amos ν. 22; Mal. i. 10, 13 (compare ver. 8); and of the offerer,
Ezek. xx. 40, 41, xiii. 27; in the Apocrypha, Wisd. iii. 6 ; Ecclus. vii. 9; 2 Mace. i. 26
(=npd, Ex. xxxvi. 3). Closely akin as it is in meaning with εὐδοκεῖν, there is this
difference, that it does not give that prominence to its object which εὐδοκεῖν does; but
the affinity appears from Micah vi. 7, where, like εὐδοκεῖν, it is construed with ἐν,
προσδέξεται ὁ κύριος ἐν χιλιάσιν κριῶν. As a term. tech. in this sense it has not passed
into the N. T., nor has the verbal adj. πρόσδεκτος (not προσδεκτός ; cf. Kiihner, i, 415 ;
Kriiger, xxii. 5. 7), Prov. xi. 20, xvi. 15 (where Aquila reads εὐδοκία; Symm, xi. 20,
θέλημα) ; Wisd. ix, 12; besides δεκτός we find only εὐπρόσδεκτος,

ἱὙποδέχομαι 689 Δῆμος

Ὑποδέχομαιει, to receive, especially of the reception of a guest or one craving
protection; not in the LXX.; Tob. vii. 8; 1 Macc. xvi. 15; 4 Mace. xiii. 16, οὕτως
θανόντας ἡμᾶς ᾿Αβραὰμ καὶ ᾿Ισαὰκ καὶ ᾿Ιακὼβ ὑποδέξονται καὶ πάντες οἱ πατέρες
ἐπαινέσουσι (cf. Luke xvi. 9). So in the N. T. Luke x. 38, xix. 6; Acts xvii. 7; Jas.
ii. 25.

4oxda, to wait for, to expect, in the perf. part. middle, Hom. 7]. xv. 730, Elsewhere
only in the compounds προσδοκάω in Herod., also προσδοκέω, the form of δοκέω in
xapadoxéw. Compare δοκεύω, to lie in wait for. As to its connection with δέχομαι, see
Curtius, 133, Schenkl, Passov, Pape. Primarily it is =¢o find oneself in the condition or
exercise of δέχεσθαι.

Προσδοκάω, imperf. προσεδόκουν, in Ps, cxix. 166, according to the Alex. text,
but the Vatican reads προσεδόκων ; cf. Acts xxviii. 6, to wait, to expect, a post-Homeric
word, denoting generally tension of feeling with regard to the future, without any more
definite qualification of joyous expectation, or the contrary, of hope or fear. Biblical
usage has no special peculiarities; it is rare in the LXX.= MP, Lam. ii. 16; 720, Ps.
civ. 27, cxix. 166; also in Deut. xxxii. 2, a false explanation of the figure there used,
and Ps, lxix, 21, where the LXX. have read 72¥ instead of 12% Symmachus has it in
Ps, xxxix. 8 (where the LXX. read ὑπόστασις, Aquila καραδοκία). Symm. and Theodotion
have it in Ps, cxix. 95, where the LXX. read ὑπομέν., which with the LXX. is the usual
rendering for ΠΡ, Often in the Apocrypha and the N. T., especially in Luke’s writings.
With the accus. Wisd. xii. 22; 2 Macc. xv. 8, 20; 3 Macc. v. 24; Matt. xi. 3, xxiv. 50;
Luke i. 21, vii. 19, 20, viii. 40, xii. 46; Acts x. 24, xxvii. 33; 2 Pet. iii, 12, 13, 14;
followed by the aor. infin. Acts iii. 5; 2 Mace. xii, 44; by the future inf. 2 Mace.
vii, 14; with the acc. and infin, Acts xxviii. 6, Without object, Luke iii, 15,

Προσδοκία, ἡ, Thucydides, Xen., Plato, ete. = expectation, LXX. Ps. exix, 116 --
(exlvi. 5 = ἐλπίς). Gen. xlix, 10 = 7)! (Aquila, σύστημα). Symmachus in Job xiv. 19
=mpn, LXX, ὑπομονή. In the Apocrypha, Wisd, xvii, 14 (Fritzsche, προσδοσία).
Ecclus. xl. 2; 2 Mace. iii. 21, v. 41, 49. In the N. T. only in Luke xxi, 26, ἀπὸ
φόβου καὶ προσδοκίας τῶν ἐπερχομένων, Acts xii. 11,

A ἣμος, ὁ, people, of the population of some one territory or district as a whole,
community; hence in the Attic =the people gathered in ἐκκλησίᾳ, assembly of the
people in the exercise of their rights, for counsel or action; then δῆμοι, of the several
divisions of the Athenian community. Hence the rendering by the LXX. of "Mav by
δῆμος, for the most part in the plural; in the singular only of a single mnavin, Neh,
iv. 13, ἔστησα τὸν λαὸν κατὰ δήμους. Also rendered φυλή, συγγένεια, πατριά, and
occasionally otherwise. In the N, T. only in the Acts; Acts xii. 22, of the people
assembled before Herod in Caesarea; xvii. 5, προάγειν eis τὸν δῆμον ; xix, 30, εἰσελθεῖν
eis τὸν δῆμον ; xix. 33, ἀπολογεῖσθαι τῷ δήμῳ, the people gathered together to deliberate
upon public matters, ,

_

Παρεπίδημος 690 Alxawos

Παρεπίδημος, ov, present anywhere for a short time among others as a stranger,
residing in ἃ place as ἃ sojourner, not as one who has settled down. Polyb. xxxii. 22. 4,
κάλλιστον θέαμα πᾶσι τοῖς “Ελλησι τοῖς παρεπιδήμοις, of Greeks sojourning a short time
in Rome, but who did not (cf. § 6) reside there. Cf. xxxiii. 14. 2, ποιούμενος δὲ τὴν
παρεπιδημίαν μετὰ τερατείας ἅμα καὶ κακουργίας ἐνεχρόνιξε. Compare the verb
παρεπιδημεῖν, xxvii. 7. 3; xxx. 4. 8, οὐ μὴν τοῖς ye παρεπιδημοῦσιν, οὔτε τοῖς ἐκεῖ
μένουσι τῶν Ελλήνων οὐδαμῶς ἤρεσκεν. In the LXX. only twice = 24M, Gen. xxiii. 4,
Ps. xxxix. 13, side by side with 13 = πάροικος, παρεπίδ. emphasizing the homelessness ;
see πάροικος. The same combination in 1 Pet. ii. 11, and παρεπ. again, 1 Pet. i. 11,
ἐκλεκτοὶ παρεπίδημοι διασπορᾶς, of the Christians living scattered among the ἔθνη, who,
as the people of God (ii. 10), have their home and inheritance elsewhere (i. 4). See the
same thought in Heb. xi. 13, ὁμολογήσαντες ὅτι ξένοι καὶ παρεπίδημοί εἰσιν ἐπὶ τῆς γῆς,
which the writer borrows from Gen. xxiii. 4,

Ψευδοδιδάσκαλος, ὁ, a false teacher, 1.6. one who claims to be a teacher, but
is not; compare Ψψευδάδελφος, ψευδαπόστολος, ψευδιερεύς (Josephus, Ant. ix. 6. 12),
Ψευδοπροφήτης, ψευδεπίσκοπος, ψευδόχριστος, ψευδόθεος. Ψεῦδος in these connections
has also a reference to work undertaken, as in ψευδόδοξος, ψευδόλογος, ψευδοκατήγορος ;
almost always, however, where the word to which it is prefixed denotes a clearly defined
conception, it is this which the ψεῦδος negatives ; compare in profane Greek ψευδοδεῖπνον,
Aesch. Fr. 272; ψευδόθυρον, Cic. in Ver. ii, 20. 50; ψευδοκλητεία, Dem. 1111. 15. 17.
And thus in 2 Pet. ii. 1, ἐγένοντο δὲ καὶ ψευδοπροφῆται ἐν τῷ λαῷ, ὡς Kai ἐν ὑμῖν
ἔσονται Ψψευδοδιδάσκαλοι, οἵτινες παρεισάξουσιν αἱρέσεις κιτιλ., Where παρεισάξ. (compare
Gal. ii. 4, παρεισάκτους ψευδαδέλφους) refers to the fact that they claimed or assumed
the position of a διδάσκαλος, 1.6. not merely of one who teaches anything, but of a
διδάσκαλος in the N. T. sense, a teacher of the saving truths of Christianity, whose duty
is not merely the proclamation, but the progressive confirmation of it, and deeper
instruction therein, Compare the characteristic of the ψευδοδιδασκαλίαν in Polyc.
Phil, vii. 2, weOodevew τὰ λογία τοῦ κυρίου πρὸς τὰς ἰδίας ἐπιθυμίας.

Δίκαιος and its derivatives answer in the LXX. to pry and its derivatives, and
is used in a forensic sense, p1¥ being correlative with DY, ΒΟ, and denoting not moral
purity or faultlessness in itself, but this as answering to what is normally right. The
word has reference to action and conduct in social life, Lev. xix. 36; Deut. xxiv. 13,
xxv. 15; Ezek. xlv. 10. It is essentially a religious conception, and thus it differs from
the profane use of the word. Conduct in social life, as subject to the judgment of God,
is estimated and described by δίκαιος and pty in the Scriptures. Hence arises the view,
unknown in the profane sphere, that no one among men is righteous, but yet that they
are righteous who so submit themselves to God as to pray for and to expect divine help
and deliverance from the judgment of that very righteousness of God which judges the
world and puts wicked doers to shame. Compare Ps, exliii, 1, 2, Ni2R->x) TPZ ἫΝ

Δίκαιος 691 ες Alkatos~

ὙΌΣ. zed payy-Nd °D Tra" ber'o2, The suppliant alternates in his appeal to his own
and to God’s righteousness, eg. Ps. vii. 9, 18, xxxv. 24, 28, Ixxi, 2; cf. Ps. xxv. 9 with
vv. 2, 7. It is clear that the conception is still forensic, for God’s righteousness which
is appealed to is the righteousness manifested in judgment upon sinners; cf. Ps. exxx. 3, 4,
scan ped ΠΟΘΙ ἼΘΡ "3. shy Ἵ WIN Ae niiyvow, Still, as the suppliant appeals to.
his own righteousness, he has a righteous cause; and as God’s righteousness is his refuge,
he relies upon God to do him justice, Ps. vii. 9, xciv. 14, 21, exxix. 4, exl. 13, 14,
exlvi. 7 sqq. This appears strikingly in the Book of Job, the Psalms, and the second
part of Isaiah. Job does not deny his sinfulness, Job ix. 2, xiv. 4. Yet he expects.
God to recognise his righteous cause, xiii. 18, xvi. 20, 21, xvii, 8, 9, which, indeed, He,
does, xlii. 7. We find the same thing in Ps. lxxiii, as compared with Jer, xii. 1 sqq-
The righteousness of the man who appeals to God’s righteousness for help, and hopes.
therein, is not moral faultlessness, sinlessness, but his relation to God, his fear of God,
and his hope in Him, Ps. xxxiii. 5, xxxvi. 11, 12, ciii. 17, exii. 1 sqq., exlv. 17 sqq.,
lii. 8, 9, Ixix. 7, xci. 14, 15, cf. ver. 8, by virtue of which there is no deceit in his heart,
but acknowledgment of his sin, Ps. xxxii. 2, 11, xl 11 sqq., li, 16, lxv. 5, Ixix. 6, 7,
submission to God’s judgment, Ps. Ixxxix. 33 sqq., exviil. 15-18, cxxxv. 14, and entire
reliance upon God’s word and promise. In contrast with the righteous stands the man
who trusts not in God, but in his riches and in his own desires, Ps. lii. 8, 9. The fear
of God and reliance upon Him, and upon His promise and choice—this is the righteous
cause of the persecuted and oppressed, whether his sufferings come from his own people
or from Israel’s enemies, Ps. ix. 5, 14, xxxvii. 39, cxxv. 3. Thus God’s righteousness
helps the righteous cause, and is the refuge of the poor and righteous, Ps. ciii. 6, exxv. 3,
exxix. 4, exl. 13, 14, cxli. 1, 2, 11, and the asserting of God’s righteousness is at the
same time the outgo of His grace and compassion, Ps. exii. 4, cxvi. 5, exviii. 15-19,
xevii. 11,12. Nay, even the forgiveness of sins comes from the righteousness of God ;
ef. Ps. li. 16, ciii. 11, 12,17. For though the sufferer’s own cause is one of sin and
guilt, he so relates himself to God’s cause, bears ignominy (Ps. lxix. 6) for God’s sake,
whom he fears and to whom he commits himself, that in spite of his own guilt he prays,
“Let not those who hope in Thee be put to shame in me,” and against his enemies, “ Let
them not come into Thy righteousness ;” cf. Ps. lxix, 7, 28, cf. Ps. xxv. 2 sqq. Hence
it may be understood why God’s righteousness is said not to be praised in the realm of
the dead, Ps. Ixxxviii. 11-13, οχν. 17, 18; cf. xvii. 10, exvi. 8, 9. God's righteousness
is both the judgment and deliverance of His people, whose sin and unfaithfulness demand
judgment, but whose prayer brings deliverance; cf. Ps. 1. 4-6, 15, 21 sqq. By His
condemning and right-producing righteousness, God discerns between His people and the
nations, Ps. xciii—xcix. God leads on the righteous cause to victory, and thus He is
faithful to His promises, and blends faithfulness to His: promise and’ covenant with
righteousness, Ps, lxxxix., xciv. 14. Righteousness prevails before. God, both human
righteousness and diyine; the ἔραν. οὗ God and hope waiting upon Him-on: man’s: part,

Δίκαιος 692 Δίκαιος

prevail as human righteousness, and the deliverance of those who hope in Him, of
His “Inheritance” in accordance with His covenant and name, prevail as righteousness
on God’s part. This runs throughout the Psalter, the prayers in which, even the most
personal, must not be regarded as merely individual; cf. Ps. li. 20, 21.

Thus the religious conception becomes soteriologic, one of deliverance, which finds its
fullest expression in the second part of Isaiah, Israel is a sinful people, Isa. xliii. 26,
xlviii. 1, ΗΠ 11, lvii. 12, lviii. 12, lix. 4; his righteousness is “a spider’s web,”
lix. 5, 6, and “a filthy garment,’ Ixiv. 5. Hence God’s judgments go forth upon His
people, who as little regard the righteous among them as the hand of God stretched
out against them. They are sunk in idolatry; there are but few who have not forsaken
the Lord, nor forgotten His holy mountain. Yet in the face of their oppressors Israel’s
cause is righteous, and when they have been sufficiently humbled, and have received
double for their sins, its righteousness will be revealed, Isa. xl. 1 sqq., li. 17 sqq.,
liv. 7-14, lvii. 15 sqq., lxi. 1. They will be saved from their enemies, ze. will be
justified through the righteousness of God, who works right for His people. Though
Israel's oppression is a judgment from God, Israel’s oppressors have done wrong,
Isa. xlix. 24 sqq., li. 21. The same righteousness of God, which protects the righteous
cause of the Mn 73y, Isa. xli. 10, cf. ver. 2, is also the salvation of the forsaken yet
forgiven people, liv. 14, 17, “Every weapon that is formed against thee shall fail, and
every tongue which appears in judgment against thee thou shalt condemn;” this is the
inheritance of the servants of Jehovah, MM"ON) ‘AND OMP, Thus it is as Flacius says
(Clavis Ser. s.v. justitia), “Educere aut proferre dicitur Deus justitiam nostram, cum
causas nostras et nos ipsos ab oppressoribus liberat ac victores facit cumque sic nobis
testimonium innocentiw# et justitia coram orbe terrarum tribuit,” cf. Jer. li 10; the
righteousness of God is benigna Dei liberatio ab oppressoribus nostris nos vindicans,
Compare the Syriac 82, vicit, immunis, impunis fuit, evasit, justificatus est; 83, victor,
immunis ; 37, justificatus, impunis; §'3?, victor, innoxius, purus, innocens ; 85}, victoria,
innocentia ; 82219, victor, justificans, opp. reus, debitur fuit,—victus, profligatus, spe
victorie frustratus est; Castelli, Lex. Syr. ed. J. D. Michaelis. But the exposition in
Isaiah goes a step farther. Israel’s righteousness is brought about by redemption, for
he is in the right who has God for him, Isa. Ix. 21, OP ὈΡΞ ye, Isa, lili. 11,
xlv. 8, 13, 19, 23-25, xlvi. 12, 13, lviii. 8, Ix. 17, lxi. 3, 10, lxii. 1, lxiii. 4. Compare,
moreover, SPT¥ MM, Jer. xxiii. 6, xxxiii. 16; also Hos. 11. 19, x. 12; Mal. ii. 4. Also
compare "PIS = ἐλεημοσύνη in the LXX. Deut. vi. 25, xxiv. 13; Ps. xxiv. 5, xxxiii. 5,
ΟἿ, 6; Isa. i. 27, xxviii. 17, lix. 16; Dan. ix. 16 = ἔλεος, Isa. lvi. 1.

Thus the declarations in Gen. xv. 6, Isa. xxviii. 16, Hab. ii. 4, are not isolated, but
are the comprehensive and culminative expression of a view distinctive of the O. T. for
which Paul employs the words δικαιοσύην θεοῦ, and which he rightly describes as
μαρτυρουμένη ὑπὸ τοῦ νόμου καὶ τῶν προφητῶν, revealed in the εὐαγγέλιον, which answers
to the ἐπαγγελία, Rom. iii. 21, and God is δίκαιος καὶ δικαιῶν τὸν ἐκ πίστεως or τὸν

Δίκαιος 693 Δικαιόω

ἀσεβῆ, iii. 25, iv. 5. The explanatory link for the heathen world, as is evident from
the prophetical exposition itself, lies in the thoroughly forensic character of the word, the
transference of which from the social to the religious sphere (or its change. from a social
into a religious conception) presented no difficulties to the understanding of those who
were cognizant of God’s judgment and the claims of repentance.

In the Apocrypha δικαιοσύνη is naturally retained in its religious sense; cf. the
designation of characters as δίκαιοι, Wisd. x. 6, 10, 13; Ecclus. xliv. 17; and ὁ δίκαιος
answers to PY in the writings of the Chockmah, Wisd. ii. 12, 18; Tob. xiii. 13; Ecclus,
ix. 16, οὐ al.; and the designation of God as ὁ κύριος τῶν δικαίων, Tob, xiii, 13, But
Greek influence appears in the combination of δικαιοσύνη with the other so-called cardinal
virtues, ἀνδρεία, σωφροσύνη, and φρόνησις, Wisd. viii. 7; 4 Mace. i 18 (τῆς σοφίας
ἰδέαι), cf. vv. 4, 6; and in the disappearance of the forensic element, cf. Wisd.
xv, 3, τὸ yap ἐπίστασθαί ce ὁλόκληρος δικαιοσύνη. It may also be attributed
to Greek influence that δικαιοσύνη in the Book of Tobit appears as a social virtue,
and is limited to the exercise of pity, a limitation which, though akin with Deut,
xxiv, 12, 13, Prov, xii. 10, is alien to the Scripture view ; ef. Tob, xii. 8, ἀγαθὸν προσευχὴ
μετὰ νηστείας καὶ ἐλεημοσύνης καὶ δικαιοσύνης ; xiv. 11, Were τί ἐλεημοσύνη ποιεῖ
καὶ δικαιοσύνη ῥύεται; xiv. 9, τήρησον τὸν νόμον καὶ τὰ προστάγματα καὶ γενοῦ
φιλελεήμων καὶ δίκαιος ; cf. Dan. iv. 24, ΠρῚν = ἐλεημοσύνη ; Ezek. xviii. 19, 21 -- ἔλεος.
This is akin to the employment of 731, 83}, to be pure, innocent, just, as supplementary to
pry, the post-biblical term. techn. for the biblical pry of human rectitude in a forensic and
religious sense ; ‘N3!, the justified, acquitted, as opposed to 3H, guilty, condemned ; Midt, of the
divine justification ; ™2!, uprightness, desert, merit, claim, and reward ; ef. Weber, System.
der altsynag. paldst. Theol. cap. 19, § 59; Der Begriff der Sechuth, p. 267 sqq. Answer-
ing to this is the frequent limitation of ΠΡῚΝ, NNPTY, to kindness, alms. This limitation
has no connection with the soteriologic import of God’s righteousness in the O. T., which
is retained even in the Apocrypha, but the Messianic salvation is referred to as God’s
administration in harmony with His prescience, thus Wisd. xii. 15, 16, ἡ yap ἰσχύς σου
δικαιοσύνης ἀρχὴ καὶ τὸ πάντων σε δεσπόζειν πάντων φείδεσθαι ποιεῖ; ver. 17, ix. 3,
xv. 1, μακρόθυμος καὶ ἐλέει διοικῶν τὰ πάντα; 2 Μαοο. i. 24, θεὸς δίκαιος καὶ ἐλεήμων.
Tob. xiii. 6,13. Like the Isaianic ΠΡῚΝ, parall. Ye*, to denote salvation, δικαιοσύνη is used
in Wisd. xiv. 7 of the ark of Noah, εὐλόγηται yap ξύλον, δι’ οὗ γίνεται δικαιοσύνη, and
Bar. v. 2, περιβαλοῦ τὴν διπλοίδα τῆς παρὰ τοῦ θεοῦ δικαιοσύνης, where the
reference to Isa. lxi. 3, 10, is too obvious to admit of the διὲκ. here being rendered riches
(Fritzsche).

Δικαιόω. Its use in profane Greek—(a) to esteem as right and fair, syn. ἀξιοῦν,
with following inf., Hrdt. 1, 89, 1, ἐπείτε pe θεοὶ ἔδωκαν δοῦλόν σοι, δικαιῶ εἴ τι ἐνορέω
πλέον, σημαίνειν σοι; 133. 1, ἐν ταύτῃ τῇ ἡμέρᾳ πλέω δαῖτα τῶν ἄλλων δικαιεῦσι
προτιθέσθαι ; iii, 148, 2, λαβεῖν μὲν διδόμενα οὐκ ἐδικαίευ; vi, 86.1, οὐ δικαιοῦν τῷ

Δικαιόω 694 Δικαιόω

ἑτέρῳ ἄνευ τοῦ ἑτέρου ἀποδιδόναι ; ii. 172. 2; 181.1; iii, 36. 1; 42.1; 79.2; 118. 2;
142. 3; 148. 2; iv. 186; vi. 15; 82. 1; 138. 2; viii, 126. Thue. i. 140. 2; 1], 41. 2;
61. 3, ἐν ἴσῳ of ἄνθρωποι δικαιοῦσι τῆς τε ὑπαρχούσης δόξης αἰτιᾶσθαι ὅστις μαλακίᾳ
ἐλλείπει «7.3; Ixvii. 4, δικαιοῦντες τοις αὐτοῖς ἀμύνεσθαι οἵσπερ καὶ οἱ Λακεδαιμόνιοι
ὑπῆρξαν ; ἵν. 64. 3. Soph. Philoct.'781, πλοῦς οὔριός τε κεὐσταλής, ὅποι ποτὲ θεὸς δικαιοῖ
χὠ στόλος πορσύνεται. Hence also according to the connection, to desire, to require, to
will ; Hrdt. vi. 73, οὔτε οἱ Αἰγινῆται. . . ἐδικαίευν ἔτει ἀναβαίνειν; Thuc. v. 105. 1,
οἰδὲν yap ἔξω τῆς ἀνθρωπείας τῶν μὲν ἐς τὸ θεῖον νομίσεως τῶν δ᾽ ἐς σφὰς αὐτοὺς βουλήσεως
δικαιοῦμεν ἢ πράσσομεν ; Soph. Oecd. R. 6, ἁγὼ δικαιῶν μὴ παρ᾽ ἀγγέλων ἄλλων ἀκούειν
αὐτὸς ὧδ᾽ ἐλήλυθα; Oecd. Col. 1350, δικαιῶν ὥστ᾽ ἐμοῦ κλύειν λόγους ; Trach. 1244; Dion
Hal. Ant. Rom. iii. 10, δίκαιοῦντες ἐκατέρου τὴν αὑτοῦ πόλιν ἄρχειν τῆς ἑτέρας ; rbid.
τοῦ δὲ Λατίνων ἔθνους... ἡγεῖσθαι Sixatodpev . . . κατὰ τὸν κοινὸν ἀνθρώπων νόμον,
ὃν ἡ φύσις ἔδωκεν ἅπασι, τῶν ἐκγόνων ἄρχειν τοὺς προγόνους; Plut. Ages. xxiii. 3,
ἠνάγκασεν ἐμμεῖναι πάντας οἷς ὁ Πέρσης ἐδικαίωσε; Pomp. xxiii. 4, αὐτοὶ μὲν γὰρ καὶ
ἐνταῦθα πρωτεύειν ὡς ἐκεῖ δικαιοῦσι. Dio Cass. χχχυῖ 27. 36, ΤΠ]. 2, τὸ σὸν τό τε κοινὸν
προιδέσθαι ἐδικαίωσα ; liv. 9, ἀκριβῶς ἀρκεῖσθαι τοῖς ὑπάρχουσιν ἐδικαίου ; liv. 15.—
(6) To judge, Thue. v. 26. 2, τὴν ξύμβασιν εἴ τις μὴ ἀξιώσει πόλεμον νομίξειν οὐκ ὀρθῶς
δικαιώσει; iv, 122, 8, εἶχε δὲ καὶ ἡ ἀλήθεια περὶ τῆς ἀποστάσεως μᾶλλον ἣ οἱ ᾿Αθηναῖοι
ἐδικαίουν. Dio Cass, xlii, 33, τῶν μὲν τά, τῶν δὲ τὰ δικαιούντων. Plut. de fort. 2 (Mor.
97 F), εἰ τὰ τῆς εὐβουλίας ἔργα τῆς τύχης δικαιοῦμεν εἶναι. More definitely =to recog-
nise as right and good, Hrdt. ix. 42, τούτου δὲ οὕτω δικαιεῦντος ἀντέλεγε οὐδείς, ὥστε
ἐκράτεε τῇ γνώμῃ ; cf. xli. 2, δοκέειν πολλῷ κρέσσονα εἶναι. Eur. Suppl. 526, νεκροὺς θάψαι
δικαιῶ. Plut. Thes. xvii. 2, δικαιῶν μὴ ἀμελεῖν ἀλλὰ κοινωνεῖν τῆς τύχης ταῖς πολίταις.
Romul, v. 2, δικαιῶν ἐμμένειν τοῖς ὁρισθεῖσι; de solert. animal. 36 (984 F), δικαιώσας
μετασχεῖν ἧς συναίτιος ἔδοξε γεγονέναι τελευτῆς. Dio Cass. liv. 15, πολλάκις γὰρ καὶ
ἰδίᾳ καὶ κοινῇ τῆς ἱερωσύνης ταύτης ἀξιούενος, οὐκ ἐδικαίωσε ζῶντος τοῦ Δεπίδου λαβεῖν
αὐτήν. Hence=to confirm, to justify, and=to decide. The first in Plat. (Gorg. 484 B)
Legg. iv. T14E, ἔφαμεν ποῦ κατὰ φύσιν Πίνδαρον ἄγειν δικαιοῦντα τὸ βιαιότατον,
Schleierm. “justifying the strongest,” but Ast, annotatt. in Gorg. τὸ βιαιότ. adverbially,
ex suo jure agens violentissime. Dio Cass. liv. 24, οὕτω δὲ τά τε ὅπλα κατέθεντο καὶ
τῷ Πολέμωνι παρεδόθησαν, ἥ τε γυνὴ ἡ Δύναμις συνῴκησεν αὐτῷ τοῦ Αὐγούστου δηλονότι
ταῦτα δικαιάσαντος. With this meaning it is used as vox media in Aesch, Agam. 393,
κακοῦ δὲ χαλκοῦ τρόπον τρίβῳ δὲ Kal προσβολαῖς μελαμπαγὴς πέλει δικαιωθείς.----Τὴ the
sense to decide, it stands, Thue. ii. 71. 3, coll. 2, ἐᾶν οἰκεῖν αὐτονόμους καθάπερ Παυσανίας
ἐδικαίωσεν. Next we find it (6) to condemn, to punish, right asserting itself in judgment
and recompense, “quemadmodum gallico sermone dicimus faire justice de quelqu’un,’
Schweighaeuser, lex. Herod.; compare the German “ Jem. sein Recht anthun,” “ es
geschieht ihm sein Recht.” For this transference, cf. Plut. Quaest. grace. xiv, (294 C),
ἐδικαίωσε τὸν μὲν ᾿Οδυσσέα μεταναστῆναι καὶ φεύγειν, of judgment by arbitration, Brut,

aly. 4, Μεσσάλας... ἐδικαίου πληγαῖς κολασθέντας ἐπὶ σκηνῆς γυμνοὺς ἀποδοθῆναι τοῖς
ο

Δικαιόω 695 Δικαιοκρισία

στρατηγοῖς τῶν πολεμίων. Cat. maj. xxi. 4, τοὺς δ᾽ ἄξιον εἰργάσθαι τι θανάτου δόξαντας
ἐδικαίου κριθέντας ἐν τοῖς οἰκέταις πᾶσιν ἀποθνήσκειν, εἰ καταγνωσθεῖεν. In the sense to
censure, to punish, it occurs occasionally in Herod.: i. 100, εἴ twa πυνθάνοιτο ὑβρίζοντα,
τοῦτον ὅκως ματαπέμψαιτο Kat’ ἀξίην ἑκάστου ἀδικήματος ἐδίκαιεν ; iii. 29, v. 92. 4, from
an oracle, δικαιώσει Κόρινθον. It is rare, however, in this sense in Attic Greek, but frequent
in later Greek. Josephus seems not to use it, only δικαίωσις, Ant. xviii. 9. 1, οἱ δ᾽ ἐφ᾽ ὕβρει
τὴν δικαίωσιν λογιζόμενοι. Philo uses δικαιοῦν very seldom, and not in this sense; Plutarch
only the passive once, De vera num. vind. 22 (565 B), κολαζομένους ἐπιδὼν ἐκείνηυς καὶ
ὀφθεὶς δικαιοῦνται πόγυν χρόνον κιτιλ. But it occurs often in Dio Cassius and sometimes
in Aelian, and as=to find guilty, Dio Cass. lii. 26, ἐκεῖνον δὲ πάντες δικαιώσουσιν ;=to
condemn, to punish, not only of decision or destiny, but of the punishment of death ; the
active in liii. 13, τήν τε στρατιωτικὴν στολὴν φοροῦντας καὶ ξίφος, ols ye καὶ στρατιώτας
δικαιῶσαι ἔξεστιν, ἔχοντας ; xxxviii. 11, lii. 24, τούτους μὲν γὰρ αὐτοὶ ἐκεῖνοι δικαιούτωσαν ;
liv. 15, ἄλλους μέν τινας ἐδικαίωσε, parall. ἀποκτεῖναι; liv. 19, συχνοὺς μὲν ἔξω τι τῶν
τεταγμένων πράττοντες δικαιῶν ἐλύπει, συχνῶν δὲ καὶ φειδόμενος ; lvi. 4, ξηλώσαντες μὲν
πάντες ἂν ἀπόλοιντο, μισήσαντες δ᾽ ὑμᾶς ἂν δικαιώσειαν; ἸΙχχὶ. 28. Suidas cites from
16 B, οὐ μέντοι πάντας ὑμῖν θανατώσω, ἀλλ᾽ ὀλίγους μὲν ods καὶ συνείληφα ἤδη, δικαιώσω,
τοὺς δὲ ἄλλους ἀφίημι. The passive=to be condemned, i.e. to be put to death, χχκχνϊ,
12, 41, ἕτεροι δὲ τῶν λανθανόντων μηνύσει Δουκίου Overriov . . . ἐλεγχόμενοι ἐδικαιοῦντο ;
xl. 8, xli. 28, xliii. 24, οὗτος μὲν οὖν διὰ ταῦτα ἐδικαιώθη, ic. after he πρὸς τιμωρίαν
παρεδόθη ; li. 8, it is said of a certain Turullius, ὃν ὁ καῖσαρ ἀπέκτεινε, that he was
executed on the island Cos, ἐδικαιώθη. It does not strictly denote the punishment of
death in xlix. 12, τῶν δὲ πόλεων ai μὲν ἑκούσιαι αὐτῷ προσχωρήσασαι συγγνώμης ἔτυχον"
αἱ δ᾽ ἀντάρασαι ἐδικαιώθησαν, but evidently only occasionally ; cf. lv. 14, αἱ τιμωρίαι
τῶν δικαιουμένων, parall, συναπόλλυσθαι. See also δικαίωσις. In Aelian once with
θανάτῳ, Var. hist. v. 18, τὸ ἀναίτιον βρέφος avadvovtes τῆς καταδίκης, τὴν αἰτίαν μόνην
ἐδικαίώσαν θανάτῳ --ἰο punish with death; once absolutely, xiv. 7, ἐπαίοντο καὶ ἐδι-
καιοῦντος For the meaning to punish Suidas cites ἃ fragment, δικαιοῦσαν' καταδικάξουσαν.
ὑπὲρ δὴ τούτων τὴν "Αρτεμιν μηνίσαι καὶ μετελθεῖν δικαιοῦσαν αὐτοὺς τῆς γῆς ayovia.—
(ὦ) δικαιοῦν tiva=to justify a person, to maintain the right of. Dio Cass. xlviii. 46, ὡς
μὴ δικαιοῦντος τοῦ ᾿Αντωνίου αὐτόν. Polyb. iii. 31. 9, ἐξ ὧν καὶ τὸν ἐλεήσοντα καὶ τὸν
συνοργιζόμενον, ἔτι δὲ τὸν δικαιώσοντα. . . εὑρεῖν ἐστιν

Δικαιοκρισία, ἡ, ἃ judgment which renders justice, which produces right,
δικαίως κρίνει, not = δικαία κρίσις, which corresponds with right ; cf. Suxavoxpirns = ὃς
δικαίως κρίνει, Lob. Phryn. 601. The word occurs only in biblical and patristic Greek,
and only seldom ; δικαιοκρίτης in the Alexandrine Hephaestion (about the middle of the
2nd century) and in 2 Mace. xii, 41, πάντες οὖν εὐλογήσαντες τοῦ δικαιοκρίτου κυρίου
τὰ κεκρυμμένα φανερὰ ποιοῦντος. Orac. Sibyl. iii. 704, viol θεοῦ... εὐφραινόμενα ἐπὶ
τούτοις οἷς δώσει κτίστης, 6 δικαιοκρίτης τε μονάρχος, with reference to the protection of

Δικαιοκρισία 696 ᾿Αντίδικος

God’s children, 705 sqq. 4Δικαιοκρισία only occurs in the Quint. interpr., Hos. vi. 5,
where the LXX. read καὶ τὸ κρίμα pov ὡς φῶς -- ὙΠΕΡ, Test. XII. Patr. Levi, 3, ἐν τῇ
δικαιοκρισίᾳ τοῦ θεοῦ (ic. εἰς ἐκδίκησιν ἀνόμων). Ibid. 15, λήψεσθε ὄνειδος καὶ
αἰσχύνην αἰώνιον παρὰ τῆς δικαιοκρισίας τοῦ θεοῦ. In the N. T. Rom. ii. 5, κατὰ τὴν
σκληρότητά cov... θησαυρίζεις σεαυτῷ ὀργὴν ἐν ἡμέρᾳ ὀργῆς καὶ δικαιοκρισίας τοῦ θεοῦ,
where it not only serves to strengthen ὀργῆς, but (compare vy. 6, 7) refers to the day of
wrath as a day in which God (speaking after the manner of the O. T.) executes justice
for the righteous by the punishment of the ungodly; cf. 2 Thess. i. 5 sqq. (where Ephr.
and others read δικαιοκρισίας instead of δικαίας κρίσεως), and see δικαιοκρίτης. Punitive
vindication of righteousness is not (as Ritschl assumes, Rechtfert. u. Versohn. ii. 115)
excluded. Compare Justin Mart. Quaest. gentil. ad Christ. 213 D, κατὰ τοὺς πιστεύοντας
τῶν νεκρῶν THY ἀνάστασιν τῇ TOD θεοῦ δικαιοκρισίᾳ καὶ ἀποθνήκομεν καὶ ἀναζωοποιούμεθα

᾿Αδέκημα, τος, τό, wrong, injustice; of the single act, in the LXX. with a social
reference = DOM, ΟΝ, MY; it stands for YYB in the social sense, Gen. xxxi. 36; Ex.
xxii. 9; Prov. xvii. 9; in a religious sense, Ley. xvi. 16; for iY also in the religious
sense, Isa, lix. 12; Jer. xvi. 17; Ezek. xiv. 10; in a social sense, 1 Sam. xx. 1. In
the Apocrypha only in a social sense, Ecclus. x. 6, xxviii. 2; Baruch vi. 54. In the
N. T. used (a) socially, Acts xviii. 14, xxiv. 20; (Ὁ) religiously, Rev. xviii. 5, ἐκολλήθησαν
αὐτῆς ai ἁμαρτίαι ἄχρι τοῦ οὐρανοῦ καὶ ἐμνημόνευσεν ὁ θεὸς τὰ ἀδικήματα αὐτῆς.

᾿Αντίδικος, ὁ (LXX. in Isa. li. 36, also ἡ), one who raises a legal accusation against
another, accuser, opponent. Plato, Phaedr. 161 C, ἐν δικαστηρίοις of ἀντίδικοι τί δρῶσιν ;
it refers not only to legal claims that are personal, cf. Xen. Apol. 10, κατηγόρησαν
αὐτοῦ οἱ ἀντίδικοι ὡς ods μὲν ἡ πόλις νομίζει θεούς, ibid. 25, but conflicting parties are
designated ἀντίδικοι, Plato, Legg. 937 B, τῶν ἀντιδίκων ἑκάτερον. LXX. Jer. 1. 34,
κρίσιν κρινεῖ πρὸς ἀντιδίκους αὐτοῦ, a paraphrase for DIN 334, Jer. li. 36, κρινῶ
τὴν ἀντίδικόν σου καὶ ἐκδικήσω τὴν ἐκδίκησίν σου -- ὭΖὙΤΙΣ II, Isa. xii, 11, οἱ
ἀντίδικοί cov =72" ‘W328, parallel with of ἀντικείμενοί cov. 1 Sam. ii. 10, κύριος
ἀσθενῆ ποιήσει τὸν ἀντίδικον αὐτοῦ -- 32; compare Ps. li. 6. In Prov. xviii. 17 it
stands for 5, Compare ἀντιδικεῖν, Judg. vi. 31, according to Cod. A, but B has
δικάζειν, others ἀντιδικάζειν. Judg. xii. 2, ἀντιδικῶν, according to A, but B has μαχητής.
Esth. viii. 11, τοῖς ἀντιδίκοις αὐτῶν καὶ τοῖς ἀντικειμένοις αὐτῶν. The word is not
used in the LXX. for an enemy generally ; thus in profane Greek only in the poets, eg,
Aesch. Ay. 41, Πριάμου μέγας ἀντίδικος Μενέλαος ἄναξ; and even here not vaguely =
enemy, but = antagonist, he who is in strife with him, This use, at any rate, is only
poetical, as in Ecclus, xxxiii. 7 (xxxvi. 9), ἔγειρον θυμὸν καὶ ἔκχεον ὀργήν, ἔξαρον
ἀντίδικον καὶ ἔκτριψοον ἐχθρόν, where it denotes the adversary of Israel, whom God will
judge. Thus accordingly in the N. Τὶ 1 Pet. v. 8, ὁ ἀντίδικος ὑμῶν διάβολος, it stands
-in the same sense, that in which the devil is designated κατήγωρ, therefore in a forensic
‘sense, as in Matt. v. 25; Luke xii. 58, xviii. 3.

Συνδοξάξω 097 Δόκιμος

Συνδοξάξω, (a) once in Aristotle, Pol. ν. 9, νόμοι συνδεδοξασμένοι ὑπὸ πάντων,
therefore = ἐο recognise in common with, referred to the subject. Elsewhere (Ὁ) only
in Rom. viii. 17, and in patristic Greek in the other sense to extol jointly, but with
reference to the object; Theodoret, H. Z. iv. 3, συνεδόξαξζαν αὐτὸ (τὸ πνεῦμα) τῷ πατρὶ
καὶ τῷ υἱῷ ἐν τῇ μιᾷ τῆς ἁγίας τριάδος πίστει. Rom. ii. 5 =o glorify together ; see
δοξάζω.

Δόκιμος, ov, acceptable, that is, fit for recognition, not only what may be approved,
but what is universally approved (compare estimable, noticeable, wonderful), approved ;
ef. Kriiger, § 41. 11. 16; used as a term. techn. of good, fully approved, genuine, current
coin (Gen. xxiii, 16, see below); compare Plut. adv, Kolot. 22 (1126 D), ἐν πυρὶ τὸν
Παρμενίδου λόγον ὥσπερ χρυσὸν ἀκήρατον καὶ δόκιμον παρέσχε. Cur Pythia, etc., 24
(406 Β), ἀμοιβῇ γὰρ ἔοικε νομίσματος ἡ τοῦ λόγου χρεία, καὶ δόκιμον μὲν αὐτοῦ τὸ
σύνηθές ἐστι καὶ γνώριμον, ἄλλην ἐν ἄλλοις χρόνοις ἰσχὺν λαμβάνοντες. But it is used
so frequently of persons that it cannot have been borrowed figuratively from coins; the
designation of coin as δόκιμος must be regarded as a special application of the word, just
as, ¢g., δοκιμαστής denotes the scrutineer or assayer of the mint (Plato, de Virt. 378 D,
περὶ τὸ χρυσίον Kal τὸ ἀργύριον εἰσὶν ἡμῖν δοκιμασταί); the usage of δοκιμάξειν, however,
is different. The notice in Moeris (ed. Pierson), p. 54, ἀργυρογνώμονες ἀττικῶς,
δοκιμασταὶ ἑλληνικῶς, leads to the conclusion that the employment of δόκεμος to denote
genuine coin was a later and derived use of the word. As an epithet of persons, δόκιμος
denotes the general recognition in which they stand, therefore recognised, approved, for
which Plato commonly has εὐδόκιμος. Herod. ii. 162. 2, iii. 135, 1, vii. 118, τῶν
ἀστῶν ἀνὴρ δόκιμος ὁμοῖα τῷ μάλιστα; iii, 143, ἐὼν ἐν τοῖσι ἀστοῖσι δόκιμος ;
vii. 117, δέκιμον ἐόντα παρὰ Ἐέρξῃ, and often. Xen. Ages. i, 24; Hell. iii, 4. 15, ὅστις
παρέχοιτο ἵππον καὶ ὅπλα καὶ ἄνδρα δόκιμον... ἔξεσται αὐτῷ μὴ στρατεύεσθαι. Cyr.
i. 6. 7, ὅπως ἂν αὐτός τε καλὸς κἀγαθὸς δοκίμως γένοιτο. So also in Plato, Plut.
Romul, xxviii. 1, ἄνδρα τῶν πατρικίων γένει πρῶτον ἤθει δὲ δοκιμώτατον, and often in
Plut. combined with κράτιστος, ἄριστος, μέγιστος, e.g. De exilio 14 (605 Β), καὶ γὰρ νῦν
οἱ δοκιμώτατοι καὶ κράτιστοι ζῶσιν ἐπὶ ξένης. Also in Aristotle, Pol, iii. 4, πολέτου
δοκίμου ἡ ἀρετὴ τὸ δύνασθαι καὶ ἄρχειν καὶ ἄρχεσθαι καλῶς, where we need not suppose
the meaning to be probus; cf. de mundo, 6, ἔξω δὲ τούτων ἄνδρες οἱ πρῶτοι καὶ
δοκιμώτατοι διεκεκόσμηντο.

While Philo uses the word in the sense respected, approved, De opif. m. i. 80. 19,
τιμᾶται δὲ καὶ παρὰ τοῖς δοκιμωτάτοις τῶν Ελλήνων καὶ βαρβάρων, de Jos. ii. 69. 49,
and more rarely as = genwine, eg. σφραγίς (the place quoted in Steph. Thesaurus, from
De mundo, to the effect that the world is δόκιμος σφραγὶς τοῦ θεοῦ, is not to be found
there), it occurs in the LXX. only in connection with its use regarding coin, Gen.
xxiii, 16, ἀργύριον δόκιμον = 39, current, for which in 2 Kings xii. 4 we have ἀργύριον
συντιμήσεως. In Zech, xi. 13 =; 2 Chron, ix, 17, χρυσίον δ, τε 170; 1 Kings x. 18

Δόκιμος 698 ᾿Αδόκιμος

=D; 1 Chron. xxviii. 18, xxix. 4 = PPP, refined ; compare Symm. Ps, xviii. 33,
ῥῆσις τοῦ κυρίου δόκιμος ; LXX. τὰ λόγια κυρίου πεπυρωμένα. This last passage shows
that δόκιμος, clearly signifying recognised, and therefore genuine, obtained the signification
tried, being akin to the use of Soxydfew as synonymous with πυροῦν (see δοκιμάξω) ;
and this might happen all the more readily because δοκιμή, derived from δοκιμάζειν,
δοκιμεῖν, has the meaning verification, proof; for the fact of this transference, compare
δοκίμιον = δοκιμεῖον.

This explains the N. T. and specially the Pauline use of the word. (a) Rom. xiv. 18
it occurs as in profane Greek = approved, recognised, εὐάρεστος τῷ θεῷ, δόκιμος τοῖς
ἀνθρώποις. 2 Cor. xiii. 7, ody ἵνα ἡμεῖς δόκιμοι φανῶμεν. (As to the thing meant,
see Prov. xvi. 1.) The simple dative, without ἐν or παρά (see above), is accounted
for by the parallelism with evap. τῷ Oe@. In profane Greek it occurs once, Pind. Mem.
iii. 10, ἄρχε δ᾽ οὐρανοῦ πολυνεφέλα xpéovte θύγατερ δόκιμον ὕμνον. But in 2 Tim. ii.
15, σπούδασον σεαυτὸν δόκιμον παραστῆσαι τῷ θεῷ, the dative is not to be joined
with δόκ,, but with παραστ., and δόκιμος stands here absolutely, 88 τε (Ὁ) Recognised,
approved, thus in the remaining passages. The interchange of meanings is apparent in
Rom. xvi. 10, ἀσπάξασθε ᾿Απελλὴν τὸν δόκιμον ἐν Χριστῷ, whose Christian character has
found general recognition, and who thus as a Christian has approved himself in his fellow-
ship with Christ. Jas, i. 12, μακάριος ἀνὴρ ὃς ὑπομένει πειρασμόν, ὅτι δόκιμος γενόμενος
λήμψεται τὸν στέφανον x.t.r., where a connection with the signification οἵ δοκιμάξειν as
syn. with πειράζειν is clear; not, however, implying a derivation from δοκιμάζειν, but
only a transference from the one meaning to the other. That the meaning here is still
approval or acknowledgment is evident from the λήμψεται «.7.r.; cf. also 2 Cor, x. 18,
od yap ὁ ἑαυτὸν συνιστάμενος, ἐκεῖνός ἐστιν δόκιμος, ἀλλὰ ὃν ὁ κύριος συνίστησιν. In
1 Cor. xi, 19, δεῖ yap καὶ αἱρέσεις ἐν ὑμῖν εἶναι ἵνα οἱ δόκιμοι φανεροὶ γένωνται ἐν ὑμῖν,
the word is clearly equivalent to genuine. Compare ἀδόκιμος, 2 Cor. xiii, 5.

᾿Αδόκιμος, ov, what is worth nothing, finds no approval, therefore what is or is to
be rejected. It is, like δόκιμος, used regarding coins and the precious metals, see (in
contrast with ἔντιμος) Plato, Legg. v. 742 A, τὸ νόμισμα κτητέον αὐτοῖς μὲν ἔντιμον, τοῖς
δὲ ἄλλοις ἀνθρώποις ἀδόκιμον. Plut. De amicor. mult. 3 (94 Ὁ), ὥσπερ νομισμάτων
ἀδοκίμων ἐλεγχομένων. The fundamental idea in the word is worthlessness, not spwrious-
ness, spurious is a secondary meaning; οἵ, Polyb. vi. 45. 4, ἧς (sc. τοῦ διαφόρου ἐντιμήσεως)
εἰς τέλος ἀδοκίμου παρ᾽ αὐτοῖς ὑπαρχούσης, quum apud illos omnis pecuniae autoritas esset
ademta, Hence we find it applied figuratively to people, Plut. De pueror. educ. 7 (4 C),
οἵτινες πρὶν δοκιμάσαι τοὺς μέλλοντας διδάσκειν. , , ἀνθρώποις ἀδοκίμοις καὶ
παρασήμοις ἐγχειρίζουσι τοὺς παῖδας. But the word is not to be regarded, any more
than is δόκιμος, as used thus only figuratively. It signifies in the widest sense whatever
finds or deserves no approval or recognition, according to the connection, e.g. = unrenowned,
Herodian vii. 7. 5, ἐπιλεχθέντων ἀνδρῶν ἔκ τε τῆς cuyedjrov αὐτῆς καὶ τοῦ ἱππικοῦ

᾿Αδόκιμος 099 Δοκιμάζω

τάγματος οὐκ ἀδοκίμων, or -- ἐο be rejected, Polyb. vi. 25. 8, ἀδοκίμου τῆς χρείας οὔσης
ταχέως μετέλαβον τὴν ᾿Ελληνικὴν κατασκευὴν τῶν ὅπλων. Plut. de primo frig. 17
(952 Ὁ), ἀδόκιμόν twa παντελῶς τοῦτον καὶ ἄτοπον ἀποῤῥίψας τὸν λόγον Ps. Dem.
xxv. 36; eg. also of the untrustworthy representations of writers who seek after gain.
Polyb. xvi. 14. 9, ἀδοκίμους ποιοῦσι τὰς αὑτῶν συντάξεις. Cf. Joseph. 6. Ap. ii. 33. 1,
ἀδοκίμοι σοφισταί. In Xen. Rep. Lac. iii. 3, it is equivalent to dishonourable, ignoble,
ὡς μὴ ἀποδειλιάσαντες ἀδόκιμοι παντάπασιν ἐν τῇ πόλει γένοιντο.

In biblical Greek this word, which indeed does not occur often in the classics (eg. only
once in Xen., not at all in Herod., Aristotle, and others), is used but rarely; in the LXX.
only twice =D, with the sig. spurious, ἀργύριον dd., Prov. xxv. 4, Isa. i. 22, where in ver.
25 we have ὀστράκινον. In the N. T.,excepting Heb. vi. 8, only in a few places in Paul’s
Epistles; (a) =to be rejected, reprobate, Rom. i. 28, καθὼς οὐκ ἐδοκίμασαν τὸν θεὸν ἔχειν ἐν
ἐπιγνώσει παρέδωκεν αὐτοὺς ὁ θεὸς eis ἀδόκιμον νοῦν ; compare Polyb, vi. 25. 8, above
quoted. There is no need of Wetstein’s strained explanation, Deus tradidit eos in mentem
improbam, plumbeam, inidoneam quae id quod mentis est ageret ; God's rejection corresponds
as a punishment to the corruptness or baseness of their νοῦς ; compare διεφθαρμένοι
κατεφθαρμένοι τὸν νοῦν, 1 Tim. vi. 5; 2 Tim. iii. 8; also Lycurg. adv. Leoer. 213 in
Lamb. Bos, Exercit. Philol., and after him in Tholuck in loc. In like manner, 1 Cor.
ix. 27, μήπως ἄλλοις κηρύξας αὐτὸς ἀδόκιμος γένωμαι. (Ὁ) What does not verify itself,
spurious, With the same transference of meaning as δόκιμος. Thus 2 Cor. xiii. 5, ἑαυτοὺς
πειράζετε εἰ ἐστὲ ἐν τῇ πίστει, ἑαυτοὺς δοκιμάζετε" ἢ οὐκ ἐπυγνώσκετε ἑαυτοὺς ὅτι Xs ᾽ς
ἐν ὑμῖν; εἰ μήτι ἀδόκιμοί ἐστε: see vv. θ--8, So likewise 2 Tim. iii. 8, ἀδόκιμοι περὶ
τὴν πίστιν Ξε spurious; Titus i, 16, βδελυκτοὶ ὄντες καὶ πρὸς πᾶν ἔργον ἀγαθὸν ἀδόκιμοι.
The signification good for nothing, incapable, nowhere occurs, not even in Polyb. vi. 25. 8,
ἀδοκίμου τῆς χρείας οὔσης, which is ποῦ τε ἀδόκιμος πρὸς χρείαν. This meaning is
inadmissible, both here and in Heb. vi. 8, yf}... ἀδόκιμος καὶ κατάρας ἐγγύς. ᾿Αδόκιμος
is what does not stand the test (what is mere sham, spurious), what does not verify itself,
and therefore incurs rejection.

Δοκιμάξω, to try, to examine, to test in order to approval (literally, 4o make
approved), Hesychius, δοκιμάσας" κρίνας, ἐξετάσας. The purpose—recognition, approval
—distinguishes it from πειράξω, which see. Xen. Oecon. ix. 15, ἐκέλευον... ἐξετάζειν
τὸ σκεύη, ὥσπερ ὁ φρούραρχος τὰς φυλακὰς ἐξετάζει καὶ δοκιμάξειν εἰ καλῶς ἕκαστον
ἔχει, ὥσπερ ἡ βουλὴ ἵππους καὶ ἱππέας δοκιμάζει, καὶ ἐπαινεῖν δὲ καὶ τιμᾶν τὸν ἄξιον
καὶ λοιδορεῖν κατὰ, Hence connected with the meaning ἐο test (Xen. Mem. i. 4. 1;
iv. 8. 11), we have also the signification to ratify by inquiry, to present as approved, to
demonstrate, to adduce proof, Xen. Oecon. vi. 8, ἐδοκιμάσαμεν ἀνδρὶ καλῷ τε κἀγαθῷ
ἐργασίαν εἶναι κρατίστην γεωργίαν. To acknowledge, to approve, Xen. Mem. i. 2. 4;
ef. the perf. part. pass. δεδοξασμένος, proved = acknowledged. In Attic usage it is
specially a term. techn. for testing the qualifications of those chosen to an office in the

Ζοκιμάξω 700 Δοκιμάξω

state, as to the legal requisites of birth, etc.; hence the perf. part. pass. in Xen., Plato,
Dem., and others is = elected to a public post ; Plato, Legg. vi. 765 C, ods ἂν καὶ ψῆφος
ἡ τῶν δοκιμαζόντων δοκιμάσῃ" ἐὰν δέ τις ἀπεδοκιμασθῇ x.7.r.; and it is even used.of the
reception of the ἔφηβοι among the men of full age in Athens, after testing their claim
to citizenship, pass.=to be pronounced of full age. The fundamental idea is that of a
proceeding having approval for its object, hence it is a syn. with ὑποδέχεσθαι, Plut.
Mor. 18 B, μήτε ἀποδέχεσθαι τὸ θαυμαζόμενον ὡς ἀληθές, μήτε δοκιμάζειν ὡς καλόν.
Hence also, ¢g., in Plutarch opposed to κολάζειν, and in Wisd. xi. 11 opposed to δικάξειν.
We see, too, the relation of δοκεμάξειν in biblical Greek to its synonym there, πειράξειν ;
see πειράζειν. ᾿

It answers in the LXX. to jn3, which is also rendered by ἐτάξω, ἐξετάζω, διακρίνω,
and occasionally as= pn and other words; the perf. pass, also=1n3, Niphal. ΤῈ
meaning {ὃ test is the prevailing one, at all events with reference mostly to a positive
result, 69. Ps, xvii. 5, xxvi. 2; Jer. xi. 20, xii. 3, xx. 12; Prov. xxvii, 31; Ps,
exxxix, 1, 21; but also with a negative issue, Ps. lxxx. 6, cf. xcv. 6, and when the result
varies, Jer. xvii. 10, ἐγὼ κύριος ἐτάξων καρδίας καὶ δοκιμάζων νεφούς, τοῦ δοῦναι
ἑκάστῳ κατὰ τὰς ὁδοὺς αὐτοῦ. Job xxxiv. 3, οὖς λόγους δοκιμάζει καὶ λάρυγξ γεύεται
βρῶσιν; cf. Plato, Tim. 65 C, δοκιμεῖον τῆς γλώσσης. Longin. xxxii. 5, yraoca
γεύσεως δοκίμιον. More frequently it is combined with the object χρυσίον, ἀργύριον ;
but this is rarer in profane Greek, though δοκιμαστής signifies the assayer or scrutineer
of coin; cf. Aristotle, Hist. An. i. 6, τὰ νομίσματα πρὸς τὸ αὑτοῖς ἕκαστοι γνωριμώτατον
δοκιμάζουσιν. Jer. ix. 7; Zech. xiii. 9; Ps. lxviii, 31; Prov. xvii. 3. Usually of God’s
testing men, but by no means invariably by sufferings, It has the signification to
recognise or approve nowhere in the LXX., even in the passive, except Prov. viii. 10,
χρυσίον δεδοκιμασμένον = purified ; cf. Zech. xi. 13; Prov. xvii. 3. But in the
Apocrypha it occurs in this latter sense as=to ratify, 2 Macc. i. 34, iv. 3; Ecclus.
xxxi. 10, xlii. 9. Otherwise the usage of the Apocrypha does not differ from that of
the LXX., and especially as used of divine testing, but with the idea of suffering more
prominent, Ecclus. ii. 5, ἐν πυρὶ δοκιμάζεται χρυσὸς καὶ ἄνθρωποι δεκτοὶ ἐν καμίνῳ
ταπεινώσεως. Ecclus. xxxi. 26, xxvii. 6; Wisd. iii, 5, 6, xi. 11. Of tempting God by
men, as in Ps. xev, 6, it occurs in Wisd. i. 4. For approval as the design of the testing,
ef. Wisd. iii. 6, ὡς χρυσὸν ἐν χωνευτηρίῳ ἐδοκίμασεν αὐτοὺς καὶ ὡς ὁλοκάρπωμα θυσίας.
προσεδέξατο αὐτούς. 3

The usage of the word in the N. T., where it chiefly occurs in the Pauline writings,
corresponds much more with that of profane Greek than with the LXX. (a) = To
examine, to test, Luke xii. 56; 1 Cor. xi. 28, ἑαυτοὺς δοκιμάζετε. 2 Cor. xiii. 5; Gal.
vi 4; Phil. 1, 10, τὰ διαφέροντα. Rom. ii, 28; Eph. v. 10, τί ἐστιν εὐάρεστον τῷ
κυρίῳ. Tom. xii, 2; 1 Thess, v. 21, πάντα δοκιμάξετε, τὸ καλὸν κατέχετε; cf. Plut. Mor.
18 B (see above). 1 John iv. 1, τὰ πνεύματα. Of testing for the diaconate, answering
‘to Attic usage, 1 Tim. iii, 10, οὗτοι δὲ δοκιμαζέσθωσαν πρῶτον, εἶτα διακονείτωσαν

Δοκιμάζω ΤΟΙ Δοκιμή

ἀνέγκλητοι ὄντες. Thus are to be explained the modes of expressions in 2 Cor.
xiii, 5, ἑαυτοὺς πειράζετε----:αυτοὺς Soxipdtere’ ἢ οὐκ ἐπιγινώσκετε ὅτι Xs ᾽ς ἐν ὑμῖν;
εἰ μήτι ἀδόκιμοί ἐστε. 2 Cor. viii. 8, γνήσιον Soximafov.—To put to the test, Luke
xiv. 19 (Heb. iii. 9, from Ps. xcv. 9, see δοκιμασία). Of God's testing only in 1 Thess.
ii, 4, τῷ δοκιμάζοντι τὰς καρδίας (see the passive under (d)). (Ὁ) = (By testing) to
recognise, to approve, 2 Cor. viii. 22, ὃν ἐδοκιμάσαμεν ἐν πολλοῖς πολλάκις σπουδαῖον
ὄντα. Rom. xiv. 22, ἐν ᾧ δοκιμάζει, where in combination with ἐν it answers to the
signification to elect (see θέλειν, εὐδοκεῖν). Rom. i. 28, οὐκ ἐδοκίμασαν τὸν θεὸν ἔχειν
ἐν ἐπιγνώσει =to verify, to prove by experience; compare 1 Pet. i. 7, χρυσίον δεδοκι-
μασμένον. 1 Cor, iii. 13, ὁποῖόν ἐστιν τὸ πῦρ αὐτὸ δοκιμάσει. And then analogous
to its use in Attic Greek =to choose, to elect (compare above, 1 Tim. iii, 10), 1 Cor.
xvi. 3, ods ἐὰν δοκιμάσητες. 1 Thess, ii. 4, δεδοκιμάσμεθα ὑπὸ τοῦ θεοῦ πιστευθῆναι
τὸ εὖ,

Δοκιμασία, ας, ἡ, examination, inquiry, especially in order to appointment to an
office, see δοκεμάζξω. Plato, Plut., and others. Not in the LXX.; in the Apocrypha
only in Ecclus. vi. 21, In the N. T. only in Heb. iii. 9, ἐπείρασάν pe ἐν δοκιμασίᾳ,
instead of ἐπείρασαν ... ἐδοκίμασαν in Ps. xcv. 9, clearly intended not to simplify
the expression, but to define δοκιμασία, and to prevent the weakening of the πειράξειν
by the asyndetic parallel employed, ἐδοκίμασαν ; “ by making proof of or testing me, they
showed hostility towards me;” to secure an excuse for their apostasy, they sought to prove
God unworthy of trust. (Rec. text ἐδοκέμασάν pe)

᾿Αποδοκιμάξω, as the result of examination to reject, answering to the Attic use
of δοκιμάζειν, to denote testing of qualification in one nominated to some office; see
Plato, Legg. vi. 765 C, under δοκιμάξζω. Lys. xiii, 10, εἵλεσθε ἐκεῖνον πρεσβευτὴν
αὐτοκράτωρα ὃν τῷ προτέρῳ ἔτει στρατηγὸν χειροτονηθέντα ἀπεδοκιμάσατε οὐ νομίζοντες
εὐνοῦν εἶναι τῷ πλήθει τῷ ὑμετέρῳ. The emphasis rests upon the antithesis to the
election of the object which would otherwise ensue. Later also=to put out of office
or place, to reject, to disapprove, to refuse; in the LXX.=pwxn, side by side with
ἐξουδενοῦν, ἀπωθεῖν, Ps. cxviii. 22; Jer. vi. 30, xiv. 19, μὴ ἀποδοκιμάξζων ἀπεδοκίμασας
τὸν ᾿Ιούδαν καὶ ἀπὸ Σιὼν ἀπέστη ἡ ψυχή cov; vii. 28, parallel with ἀπωθέω in Wisd.
xix. 4.—Jer. viii. 9, τὸν νόμον xvpiov=to turn away from, to refuse; cf. Xen. Mem.
iv. 4. 14, νόμους πολλάκις αὐτοὶ of θέμενοι ἀποδοκιμάσαντες μετατίθενται. Ecclus,
xx, 20. In the N. T. Matt. xxii 42; Mark xii. 10; Luke xx. 17; 1 Pet. ii 7,
from Ps, exviii. 22; 1 Pet. ii, 4, with reference thereto, Further again, in Mark
viii. 31, Luke ix. 22, xvii. 25, of the rejection of Christ, and Heb, xii, 17 of Esau’s
being refused.

Aoxipy, ἡ (from δοκιμάζειν), the proving or testing, only once in profane Greek, in
Dioscorus, a physician about the middle of the first century ; elsewhere only in N, Τὶ and

Ue

Δοκιμή 702 Καταδουλόω

patristic Greek. In accordance with its derivation we can distinguish only the active
and passive meaning (not, as before stated, the present and perfect), therefore = testing,
verification. It occurs (a) in an active sense, 2 Cor. viii. 8, ἐν πολλῇ δοκιμῇ θλίψεως ἡ
περισσεία τῆς χαρᾶς «.7.d. So still in Georg. Syne. p. 27 D, πρὸς δοκιμὴν τῆς ἑκάστου
πρὸς Tov θεὸν προαιρέσεως. But it is more than ¢esting; in the identity of the subject
and object it is proof. (b) Passively, verification, the state of being proved, authentication.
Thus in Rom. v. 4, ἡ δὲ ὑπομονὴ κατεργάζεται δοκιμήν, ἡ δὲ δοκιμὴ ἐλπίδα. 2 Cor,
ii, 9, ἵνα γνῶ τὴν δοκιμὴν ὑμῶν, εἰ «.7.r.; xiii. 8, δοκιμὴν ξητεῖτε τοῦ ἐν ἐμοῦ λαλοῦντος
Xov, ὃς... δυνατεῖ ἐν ὑμῖν. So also 2 Cor. ix. 13, viii. 2.

Δοκίμιον, τό (from δοκιμή), a later form for δοκιμεῖον, in Plut., Dion. Hal.,
Herodotion (in Plato, Zim. 65 C, the usual reading instead of δοκεμεῖον) = means of
testing, Dion. Hal. Ars Rhet. xi. 1, δεῖ δὲ ὥσπερ κανόνα καὶ σταθμήν τινα καὶ δοκίμιον
ὡρισμένον πρὸς ὅ τις ἀποβλέπων δυνήσεται τὴν κρίσιν ποιεῖσθαι. Plut. Apophth.
Lac. 15 (230 A), ἠρώτησεν εἰ δοκίμιον ἔχει, τινὶ τρόπῳ πειράξεται ὁ πολύφιλος.. ..
ἀτυχίᾳ εἶπεν. Thus in Jas. i. 3, τὸ δοκίμιον ὑμῶν τῆς mlotews—as the manifold
πειρασμοί of ver, 2 were to be τοσαγθα--- κατεργάζεται ὑπομονήν. Compare Herodotion,
ii. 10. 12, δοκίμιον δὲ στρατιωτῶν κάματος καὶ οὐ τρυφή. But in explaining 1 Pet. i. 7,
τὸ δοκίμιον ὑμῶν τῆς πίστεως πολυτιμότερον χρυσίου K.T.X., it is to be remembered that
the means of testing the gold is not only the touchstone or the fire, but the trace of the
metal left upon the touchstone, the streak of melted gold. With this agrees the present
part. pass. χρυσίου τοῦ ἀπολλυμένου διὰ πυρὸς δὲ δοκιμαζομένου.

Δούλη, ἡ, female slave, maid-servant, maid, in the LXX. -- 8 and N5¥, for which,
however, παιδίσκη (more rarely θεράπαινα and οἰκέτις) is used. 4Δούλη is employed for
the most part, where not the service rendered, nor the relation of service, but
subserviency is meant, 4... in addressing one of higher rank, Ruth ii. 13, iii. 9, ἡ δούλη
σου; 1 Sam. i. 11, 16, 18, viii. 16, xxv. 24, 27; ef. Gen. xvi. 1, xxi. 10; Ps. exxiii. 3,
Accordingly in Luke i. 38, ἰδοὺ ἡ δούλη κυρίου, ver. 48, ἐπέβλεψεν ἐπὶ τὴν ταπείνωσιν
τῆς δούλης αὐτοῦ, in the sense of self-submission. As to Acts ii. 18, ἐπὶ τοὺς δούλους
μου καὶ ἐπὶ τὰς δούλας μου... ἐκχεῶ ἀπὸ τοῦ πνεύματός μου (from Joel ii. 28, where
in the Hebrew the suffix is wanting), the reference in the Hebrew is to the relationship
of service to man, in order to show how extraordinary would be the outpouring,—a

feature which is lost in the version of the LXX., which instead of this makes the relation
one of service to God.

Καταδουλόω, a strengthened form of δουλόω το make a δοῦλος, to enslave, to
subjugate. In profane Greek rare in the active, Herodotus, vi. 109. 2, ἐν σοὶ viv ἐστὶ
ἢ καταδουλῶσαι ᾿Αθήνας ἢ ἐλευθέρας ποιήσαντα μνημόσυνα λιπέσθαι κιτλ. Thue, ii,
70. 2. Plut. De vit. aer. al. 3 (828 C), τὴν αὐτάρκειαν αἰσχυνόμενοι καταδουλοῦμεν

ἑαυτοὺς ὑποθήκαις x.7.r., but oftener in the passive = to become enslaved, to be subjugated,
P

Καταδουλόω 703 Δουλαγωγέω

Most frequently in the middle = to make slaves to oneself, Herod. Xen. Plato, Plut., and’

others. In the LXX. only once in the active, Jer. xv. 14, καταδουλώσω σε κύκλῳ τοῖς

ἐχθροῖς cov. Elsewhere the middle, Ex. vi. 5; Ezek. xxix. 18=‘2y, Hiphil, Ex. 1, 14°

Ξε ay; Gen. xlvii. 21, and Jer. xv. 4= 29, Hiphil, with a change of meaning inappropriate
to the connection as if it had been say. In the Apocrypha only in the middle,
1 Mace. viii. 10, 18; 3 Mace. ii. 6. In the N. T. only in 2 Cor. xi. 20, ἀνέχεσθε εἴ τις
ὑμᾶς καταδουλοῖ, and Gal. ii. 4, οἵτινες παρεισῆλθον κατασκοπῆσαι τὴν ἐλευθερίαν ἡμῶν
ἣν ἔχομεν ἐν Χῳ Tv, ἵνα ἡμᾶς καταδουλώσουσιν, where the Rec. text has καταδουλώ-
σωνται; Lachm. καταδουλώσονται. In consideration of 1 Cor. vii. 23, iii. 22, the middle
only is admissible. This representation is, however, less prominent here than in 2 Cor.
xi. 20, where the active is undisputed. The substitution of the middle for the active is
explained by its predominant use in Greek, whereas Paul with nice discrimination
employs the active = to destroy for a person his Christian liberty; ef. Gal. v. 1. (Though
δουλεύω is the usual word in the LXX. for tay, yet when what is meant is not the
relationship but the conduct, not the service but the work, say is sometimes rendered by
ἐργάξεσθαι, e.g. Gen. ii. 5, 15; Ex. xx. 9, and often; and when it is used in a religious
sense, it is as frequently rendered by λατρεύειν.) In like manner 773Y is more frequently
rendered by ἔργον than by δουλεία.

᾿Οφθαλμοδουλεία, ἡ, Tisch., Westcott, -/a, a word probably coined by Paul
himself, occurring only in Eph. vi. 6, Col. iii. 22,—in the latter place in the plural;
the sense is clear from the words added, ὡς ἀνθρωπάρεσκοι, therefore = service rendered
only so far as the ruling eye reaches, which merely satisfies appearances, but is not done
in fulfilment of God’s will, ἐκ ψυχῆς, Eph. vi. 6, or ἐν ἁπλότητι καρδίας, Col. iii, 22.
It reminds us of 1 Sam. xvi. 7, but must not, as Chrysostom represents, be limited to

forced service only performed when the commanding eye is there, ὁρῶμεν yap πολλοὺς

φόβῳ καὶ ἀπειλῇ πολλὰ ποιοῦντα. This is an additional element, named further on in
Eph. vi. 7, μετ᾽ εὐνοίας δουλεύοντες τῷ κυρίῳ καὶ οὐκ ἀνθρ., this punctuation being more
correct than the joining of per’ εὐνοίας with what precedes. Cf. Col. iii. 23. Hence,
too, the explanation of Theophyl. and Oecum. is inadequate, μὴ ὅταν πάρεισιν of
δεσπόται καὶ ὁρῶσιν ἀλλὰ καὶ ἀπόντων αὐτῶν. Cf. Constit. Apost. i. 299 A, μὴ ὡς
ὀφθαλμόδουλος ἀλλ᾽ ὡς φιλοδέσποτος. ;

Δουλαγωγέω, to treat as a slave, rare, and only in later Greek, from ἄγειν εἰς.
δουλείαν, side by side with which it appears in Diod. Sic., but differing from it as
denoting condemnation, the leading back of a δοῦλος or δούλῃ into bondage, whereas
ἄγειν eis δ. is=to make a slave of ; cf. παιδαγωγός, ψυχαγωγός. Diod. Sic. xii. 24, τὸ
μὲν πρῶτον χρήμασι διαφθεῖραι τὴν κόρην ἐπεβάλετο" ὡς δ᾽ οὐ προσεῖχεν ἐκείνη τούτῳ,
ἐπαπέστειλε συκοφάντας ἐπ᾽ αὐτὴν προστάξας ἄγειν εἰς δουλείαν" τοῦ δὲ συκοφάντου
φήσαντος ἰδίαν αὐτοῦ εἶναι δοΐλην καὶ πρὸς τὸν ἄρχοντα καταστήσαντος δουλαγωγεῖν;
προσαγαγὼν κατηγόρησεν ὡς δούλης. ‘Thus it stands in a gloss on Gen. xliiii 17

“δε δῶν. «ἀν ὁ, Δι,

Δουλαγωγέω 704 Δύναμαι

(claimed by Schleusner as from Symmachus, but, on the contrary, see Field’s Hexapla
in loc.), κατηγορίαν ψευδῆ συστήσασθαι καθ᾽ ἡμῶν καὶ κατατυραννῆσαι ἡμᾶς καὶ
δουλαγωγῆσαι. Accordingly also in 1 Cor. ix. 27, ὑποπιάξω μου τὸ σῶμα καὶ
δουλαγωγῶ = to treat as a slave; hence Luther renders it excellently = ziihmen, to tame,
to subjugate,

Avvaypaz, to be able, to have the power to, fut. δυνήσομαι. Aor. in the N. T. always
ἠδυνήθην, and once (Tisch. ed. 8) ἠδυνάσθην in Mark vii. 24, a form which the Vatican MS.
has in Matt. xvii. 16, and occurs in the LXX. Gen. xxx. 8; 2 Sam. iii. 11; 2 Chron.
xxx. 3; Jer. xx. 7, Obad. 7; Tob. i. 15; 1 Mace. vi. 3; also ἐδυνάσθην, Neh. vii. 61,
Ezra ii. 59, and Ex. xii. 39, in the Alex. MS. Whereas in the N. T. the augment is
always ἡ, the LXX. wavers between the form ἐδυνάσθην and ἠδυνάσθην, but not ἠδυνήθην.
For the imperfect ἠδυν. prevails, but in the N. T. the MSS. waver between ἠδυνάμην and
ἐδυνάμην; compare Buttmann, ὃ 83. 5; Kriiger, xxviii. 7. 1; Lobeck, Phryn. 359.
Instead of δύνασαι for 2nd person sing. pres. indic., we find δύνῃ in Mark ix. 22, 23;
Luke xvi. 2; Rev. ii. 2; and according to the Vatican MS. in Mark i. 40 also. This
form seems not to appear in the LXX. as indic. ; cf. Deut. xiv. 23; Job xxxiii. 5. In
the LXX. the word is = bo", but sometimes it stands not for any one word, but to express
the sense, as in Job xxxii. 3; 2 Chron. xx. 38, ete—(a) Relatively to be able for some-
thing, to be in a position to, to be capable of, usually with the aor. or present inf., the
latter when continuous actions are referred to, Matt. vi. 24, vii. 18 (where B has the
aor. inf.), ix. 15, xii. 34, xix. 12, ete., whereas the aor. inf. refers to an action complete in
itself, e.g. Matt. iii. 9, v. 14, and usually after the preterite ; cf. Winer, xliv. 7; Kiihner,
§ 389. 7d.—Also with the accusative, Hom. Od. iv. 237, δύναται yap ἅπαντα (Ζεύς).
Thus in Mark ix. 22; Luke xii. 26; 1 Cor. x. 13; 2 Cor. xiii. 8. Likewise in a moral
sense = to prevail on oneself, to be in a position, eg. Acts iv. 16, 20.—(b) Absolutely = to
be powerful, but not thus in N. T. Greek. 1 Cor. x. 13 cannot be thus rendered, and in
1 Cor. iii. 2 the connection determines the ability treated of, whereas an absolute δύνασθαι
would be meaningless. Moreover, in the LXX. it is rare; in 2 Chron. xxxii. 13, μὴ
δυνάμενοι ἐδύναντο θεοὶ τῶν ἐθνῶν... σῶσαι, the participle answers to the Hebrew
bo om, and simply serves to strengthen the verb. But we have an instance in Jer,
iii. 5, ἐποίησας τὰ πονηρὰ ταῦτα καὶ ἠδυνάσθης (Alex. ἠδυνήθης). So also Jer. xx. 7,
ἐκράτησας καὶ ἠδυνάσθης. Also the combination answering to the Hebrew > 55. to be
victorious over, to prevail against, δύνασθαι πρός τινα, Jer. i. 19, xxxviii. 5; Num, xiii. 31;
Suv, τινι, Jer. xxxviii. 22, must be included here. Compare Xen. Cyrop. i. 2. 13. ὅσα
φρονούντων τε ἤδη ἔργα ἐστὶ καὶ ἔτι δυναμένων. Plut. An seni resp. 18 (793 C), ἀκμάξων
καὶ δυνάμενος ἀνήρ, 26 (796 E) παρορμᾶν τοὺς δυναμένους. So Job xvi. 14, according to
the Vat. MS., ἔδραμον πρὸς μὲ δυνάμενοι, W332. Oftener it occurs absolutely in the
sense to have value or worth, eg. Plato, Prot. 326 C, of μάλιστα δυνάμενοι. Thue. 1, 33. 3,
ii, 97. 4, iv. 105. 1 -- ἐο be influential. In many places usually cited for the absolute

Δύναμαι 705 ᾿Εξεγείρω

ineaning, the connection shows the thing referred to, as eg. Xen. Anab. iv, 5. 11.---
Δύναμις in the LXX. is = bon and ΜΝ, sometimes also = 7733, 75, 1,

II poceyyifa, to come near to, Mark ii. 4, μὴ δυνάμενοι προσεγγίσαι αὐτῷ, where
Tisch. ed. 8, following 8 and B, reads προσενέγκαι. In the LXX. Gen. xxxiii. 6, 7 and often
= win in Josh. iii. 4, and other places ; = 2ῚΡ in Ps. cxix. 150, in antithesis with μακρύνεσθαι.
Rare in profane Greek, and only in later writers, eg. Pol. xxxix, 1. 4, Transitively = to
approach, it occurs in Lucian, Amor. 53, From the Hebrew one might be tempted thus
to render it in Lev. ii. 8, but the context in the Greek does not sanction this, In Ezek.
xxii, 4, ἤγγισας τὰς ἡμέρας σου, the simple verb is= ΣῚΡ, Hiphil. In Isa. xlvi. 13, ἤγγισα
τὴν δικαιοσύνην pov =37p, Piel. In Gen. xlviii. 10, 13, 2 Kings iv. 6, v2, Hiphil. In
Ezek. xlii. 13, ἐν als φάγονται ἐκεῖ of ἱερεῖς... οἱ ἐγγίζοντες πρὸς κύριον τὰ ἅγια τῶν
ἁγίων, τὰ ἅγ. is to be taken not with éyyifovtas, but with φώγονται. In the Apocrypha
éyyito occurs transitively in Ecclus. xxxvi, 12, answering to 277 of the ministering
priests. Ecclus, xxxvii. 30, ἡ ἀπληστία ἐγγιεῖ ἕως χολέρας. Pol, viii. 6. 7, ἐγγίσαντες
τῇ γῇ τὰς ναῦς. 27P, however, is more frequently rendered by προσάγειν and mpocépyec bat,

and in Hiphil as a term. techn. by προσφέρειν, whereas 317? is rendered conformably by.

ἐγγύς and ἐγγίζειν, wz in Kal and Hiphil is rendered by προσέρχεσθαι and προσάγειν,
as well as by προσεγγίζειν.

Ἔ ξεγείρω, to awaken from, to awake out of, to wake up, ἐκ τοῦ ὕπνου, Gen.
XXviii. 16 and often; ἀπὸ τοῦ ὕπνου, Judg. xvi. 15, compare Isa. xli. 2, τίς ἐξήγειρεν ἀπὸ
ἀνατολῶν δικαιοσύνην ; Jer. vi. 22, ἔθνη ἐξεγερθήσεται ἀπ᾽ ἐσχάτου τῆς γῆς ; 1. 41; ἐκ τοῦ
τόπου, Joel iii. 7 ; ἐκ νεφελῶν, Zech. ii. 13; Num, xxiv. 19, But usually without these
limitations; cf. the combination ἐγείρειν καὶ ἐξεγείρειν -- ἰο waken and to wake up,
strengthening the simple verb, Song ii. 7, iii. 5, viii. 4, In profane Greek, Herod., Xen.,
the Tragedians, Plato, Diod., and others. More frequent in the LXX. than ἐγείρειν, both
= in Kal, Niph., Piel, Hiphil; oxp in Kal and Hiph.; jp, Hiphil, and occasionally other
forms, and indeed ἐγείρειν more frequently then ἐξεγ. is= mp; but éEey. is oftener = ἊΨ
and y3p. It usually occurs in the same combinations as éy., most rarely in those named
under IV., answering to ΟΠ, Of the dead, Dan. xii. 2, πολλοὶ τῶν καθευδόντων ἐκ γῆς
χώματι ἐξεγερθήσονται. Often τὸ πνεῦμά twos, 1 Chron. v. 26; 2 Chron, xxxvi, 22;
Ezra i. 1, 5; Hag. i. 14; Susan. 44, Τὸν θυμὸν τοῦ ᾿Αντιόχου, 2 Mace, xiii. 4.—In the.
N. T. only (a) 1 Cor. vi. 14, of the resurrection of the dead, ὁ δὲ θεὸς καὶ τὸν κύριον
ἤγειρεν καὶ ἡμᾶς ἐξεγερεῖ (Lach. ἐξεγείρει, Β ἐξήγειρεν) διὰ τῆς δυνάμεως αὐτοῦ, where
the interchange of the simple and the compound verb serves to give prominence to the
certainty and assurance of our resurrection guaranteed by Christ’s redemptive work.—(d)
Rom. ix. 17, λέγει ἡ γραφὴ τῷ Φαραὼ ὅτι εἰς αὐτὸ τοῦτο ἐξήγειρά σε, VATA, where the
LXX. has διετηρήθης, thus doubly weakening the Hebrew, putting the passive for the
active, and the second person for the first, rendering 2Y7 as = do let stand, instead of to
make to stand, which indeed is a possible rendering (1 Kings xv. 4; Prov, χχῖχ, 4), but

᾿Εξεγείρω 706 Εἴδωλον

which unwarrantably weakens the boldness and life of the passage and injures the
advancing climax ; cf. Ex. ix. 8, 12, 15, in keeping with which Woyn here must be =
to appoint. On the same account it is not admissible to explain ἐξεγείρειν with Hofmann
as = to let one rise from sickness, as ἐγείρειν (II.) is used. It is rather as in Zech. xi. 16,
ἐξεγείρω ποιμένα ἐπὶ τὴν γῆν. Josephus, Ant. viii. 11. 1, βασιλεὺς yap ἐξεγείρεται ὑπ᾽
ἐμοῦ. The signification instigare, incitare, sc. ad renitendum (Grimm), obviously cannot
with 2 Mace. xiii. 4 be given to the word.

᾿Ἔθνικῶς, in the sense of the N. T. ἐθνικός, Gal. ii. 14, ἐθνικῶς ζῆν = to live in a
non-Israclitish manner, unfettered by the Jewish law. See ἔθνος (IL). Diog. Laert, vii. 56,
διάλεκτός ἐστι λέξις κεχαραγμένη ἐθνικῶς τε καὶ ἑλληνικῶς. ᾿Εθνικός occurs only in
later Greek and not in the LXX., δοίοτγίη to the peoples, eg. Pol. xxx. 10. 6, ἐθνικαὶ
συστάσεις. With the grammarians synon. with βάρβαρος = foreign.

Εἴδωλον, τό, is in biblical Greek so clearly a term, techn. for the idols or false
gods of the ἔθνη, that several words unknown in profane Greek have been formed from
it,—eidwrerov, εἰδωλόθυτον, εἰδωλολάτρης, εἰδωλολατρεία (in patristic Greek, moreover,
εἰδώλιον, εἰδωλόδουλος, εἰδωλομανής, and others, e.g. Julian’s name of scorn Εἰδωλιανός),
and there is no trace of any analogous usage in profane Greek; the images of the gods
were not called εἴδωλα, but ἀγάλματα, while εἰκόνες and ἀνδριάντες were the terms
employed for statues and images of men. What was the thought underlying and
prompting the introduction of this word as a term. techn., and rendering possible its
subsequent reception in the heathen Church? It cannot have been merely the wish to
introduce a different word from ἀγάλματα, for in the few places where this word occurs
in biblical Greek—Isa. xix. 3, xxi. 9; 2 Mace. ii, 2—it stands only for images of gods.
Biblical and patristic usage, moreover, shows that εἴδωλον does not usually denote
images, but the gods of the heathen generally. The possibility lay in the peculiarly
limited usage of profane Greek, and the underlying thought was the special idea
associated with εἴδωλον. The word is derived from εἴδεσθαι, like φείδωλος from φείδω
(Doederlein, Homer. Glossar. 412), and is synonymous with εἰκών, ὁμοίωμα. But while
εἰκών denotes what represents an object, be it image or model in relation to the image,
and while ὁμοίωμα lays stress upon the likeness, εἴδωλον, akin to εἶδος, describes the
image as form, appearance, and gives such prominence to this that nothing remains but the
mere appearance or seeming; it denotes (a) the form which presents itself or represents
something, Herod. vi. 58. 2, ὃς δ᾽ ἂν ἐν πολέμῳ τῶν βασιλέων ἀποθάνῃ, τούτῳ δὲ εἴδωλον
σκευάσαντες ἐν κλίνῃ εὖ ἐστρωμένη ἐκφέρουσιν ; i. 51, 8, γυναικὸς εἴδωλον χρύσεον, τὸ
᾿«ελφοὶ τῆς ἀρτοκόπου τῆς Κροίσου εἰκόνα. Thus while here=image, form, it is never
used concretely of images of definite persons, but only to denote the form in general,
woman's form, form in a posture; Polyb. xiii. 7. 2, ἣν yap εἴδωλον γυναικεῖον... κατὰ
δὲ τὴν μορφὴν εἰς ὁμοιότητα τῇ τοῦ Νάβιδος γυναικὶ διαφόρως ἀπειργασμένον, in
describing an instrument of torture, In the only place where it is used of images: of

Εἴδωλὸν . 707 -EidwXov

gods it denotes the representation of them with their emblems, etc., and therefore as
allegorical figures, Polyb, xxxi. 3, 13-15, τὸ δὲ τῶν ἀγαλμάτων πλῆθος οὐ δύνατον
ἐξηγήσασθαι. πάντων γὰρ τῶν παρ᾽ ἀνθρώποις λεγομένων ἢ νομιζομένων θεῶν ἢ δαιμόνων,
προσέτι δὲ ἡρώων, εἴδωλα διήγετο. . . καὶ πᾶσι τούτοις οἱ προσήκοντες μῦθοι κατὰ τὰς
παραδεδομένας ἱστορίας ἐν διασκευαῖς πολυτελέσι παρέκειντο. Ἐἵΐἵπετο δὲ αὐτοῖς καὶ
Νυκτὸς εἴδωλον καὶ «Ημέρας, Τῆς τε καὶ Οὐρανοῦ καὶ ᾿Ηοῦς καὶ Μεσημβρίας. From
this it can be seen how εἴδωλον stands (Ὁ) mainly in contrast with reality, denoting the
image as a mere image as distinguished from the thing ; cf. Xen. Mem. i. 4. 4, πότερά σου
δοκοῦσιν οἱ ἀπεργαζόμενοι εἴδωλα ἄφρονά τε καὶ ἀκίνητα ἀξιοθαυμαστότεροι εἶναι. ἢ οἱ
ζῶα ἔμφρονά τε καὶ evepyd ; Οοηυΐνυ. ἵν. 21. 22, ἡ μὲν αὐτοῦ ὄψις εὐφραίνειν δύναται, ἡ δὲ
τοῦ εἰδώλου τέρψιν μὲν οὐ παρέχει, πόθον δὲ ἐμποιεῖ. In this last passage, as also in
Plato, Plutarch, it denotes the idea which one has of a thing, the image or representation
which one makes to oneself of it as distinct from the reality, the image of this arising or
present in the mind; cf. Plato, Sophist. 266 B, τούτων δέ ye ἑκάστων εἴδωλα ἀλλ᾽ οὐκ
αὐτά, παρέπεται ; Rep. ii, 382 C, τό ye ἐν τοῖς λόγοις μιμημά τι τοῦ ἐν τῇ ψυχῇ ἐστὶ
παθήματος καὶ ὕστερον γεγονὸς εἴδωλον, οὐ πάνυ ἄκρατον ψεῦδος ; Phaedr. 276 A, τὸν
τοῦ εἰδότος λόγον λέγεις ζῶντα καὶ ἔμψυχον, οὗ ὁ γεγραμμένος εἴδωλον ἂν τι λέγοιτο
δικαίως. This contrast with reality enables Plato to say, τελευτησάντων εἴδωλα εἶναι τὰ
τῶν νεκρῶν σώματα, Legg. xii. 959 A. Thus, too, images in dreams are εἴδωλα καὶ
ovat which have no reality. Plutarch, Mor. 581 F; ef. Galb. xxii. δ, φλάκκον μὲν οὖν
‘OpSeaviov οὐδὲν ἄλλο ἢ σκιὰν ὄντα Γάλβα καὶ εἴδωλον. Lucian, Dial. Mort. vi. 4,
εἴδωλον ἐκ νεφελῆς πλασάμενοι αὐτῇ σοι ὅμοιον. This fundamental meaning, a mere
image, an unreal appearance, is stamped upon the word in the earliest and onwards to the
latest Greek, as it is employed to denote (c) the shades of the dead, “the unreal and
unconscious semblance or image of one who once was a real man” (Nigelsbach, Homer.
Theol. vii. 16); Od. xi. 476, βροτῶν εἴδωλα καμόντων ; xxiv. 14, ἔνθα τε ναίουσι ψυχαί,
εἴδωλα καμόντων ; JI, xxiii. 72.104, ἣ ῥά τις ἔστι καὶ εἰν ᾿Αἴδαο δόμοισιν ψυχὴ καὶ
εἴδωλον, ἀτὰρ φρένες οὐκ ἔνι πάμπαν. So often in the Tragedians, eg. Soph. Ajax, 126;
Lucian, Dial. Mort. xvi. 1, αὐτὸς μὲν yap ὁ Ἡρακλῆς ἐν τῷ οὐρανῷ τοῖς θεοῖς σύνεστε.....
ἐγὼ δ᾽ εἴδωλόν εἰμι αὐτοῦ; ibid. δ, καλῶς ἂν ταῦτ᾽ ἔλεγες, εἰ σῶμα ἦσθα, νῦν δὲ
ἀσώματον εἴδωλον εἶ. Hence also used of ghosts, shades, Plut. Cim. i. 6, vi. 5; Them.
xv. 1, ἕτεροι δὲ φάσματα καὶ εἴδωλα καθορᾶν ἔδοξαν ἐνόπλων ἀνδρῶν x.7.d., and often.

If the idea associated with εἴδωλον is that of an unreal appearance as contrasted with
the living reality, it may be seen why the LXX. chose the word to characterize the
images which the ἔθνη and degenerate Israel served. For they were certainly images,
false gods, which were estimated by this designation. The word answers maiuly to D'23y
(three times -- γλυπτόν), 1 Sam. xxxi. 9; 1 Chron, x. 9; 2 Chron. xxiv. 18; Ps. exiv. 12,
τὰ εἴδωλα τῶν ἐθνῶν ἀργύριον καὶ κρυσίον, ἔργα χειρῶν ἀνθρώπων' στόμα ἔχουσι καὶ ov
λαλήσουσι κιτιλ.; οχχχν, 15; Isa. x. 11; Hos, iv, 18, viii. 4, xiii. 2, xiv. 9; Micah i. 7;
Zech, xiii. 2. In like manner=>D8 (usually -- γλυπτόν), 2 Chron, xxxiii, 22; Isa, xxx. 22

Εἴδωλον © 708 Εἴδωλον

=DB (elsewhere as a rule=ydumrov), Ex. xx. 4; cf. nby, Num. xxxiii, 52, 2 Chron,
xxiii, 17 =D, Gen. xxxi. 19, 34, 35. Further, it answers to pads, the contemptuous
name for idols=stocks (often ἐνθύμημα, sometimes βδέλυγμα), Lev. xxvi. 30; Deut.
xxix. 17; 2 Kings xvii. 12, xxi 11, 20, xxiii. 24; Ezek. vi. 4-6, 13, viii. 10,
xviii, 6, 12, xxiii, 39, xxxili, 25, xxxvi. 18, 25, xxxvii. 23, xliv. 12; also=y pv,
abomination, 1 Kings xi. 5, 7, which is usually rendered βδέλυγμα. It is, moreover, used
where in the Hebrew abstract terms occur denoting merely a characteristic of them, without
direct reference to their being images that are worshipped ; thus =d*dx (μάταιον, βδέλυγμα,
χειροποίητον), Lev. xix. 4; 1 Chron, xvi. 26; Ps. xevii. 7; Hab. ii, 18, εἴδωλα κωφά;
ban, Deut. xxxii. 11; Jer. xiv. 22, xvi. 18 (elsewhere μάταιον) ; ondy, Num. xxv. 2;
1 Kings xi. 2, 8, 33; 2 Kings xvii, 33; Isa. xxxvii. 19. The principle which led the
LXX, in this employment of the word cannot be more accurately expressed than in the
words of 1 Chron. xvi. 26, πάντες of θεοὶ ἐθνῶν εἴδωλα, καὶ ὁ θεὸς ἡμῶν οὐρανοὺς
ἐποίησε (Heb. ord), and therefore εἴδωλον designates false gods, the gods of the heathen,
as unreal nonentities.

From this we see how it came to pass that this descriptive designation of false gods
denoting their form and import became so decidedly a term. techn. as to supplant all other
names. Γλυπτόν, which is comparatively frequent in the LXX.—and is also in some
degree a descriptive term in lieu of the intentionally avoided a@yadpa—occurs only rarely
in the Apocrypha, 1 Macc. v. 68; Wisd. xiv. 16, xv. 13; βδέλυγμα, which estimates the
thing but has a wider range, occurs in Wisd. xii. 23, xiv. 11; Ecclus. xlix. 2; 1 Esdr.
vii. 13 ; μάταιον is still rarer, 3 Macc. vi. 10; add. Esth. iv. 8 ; οἵ, Wisd. xv. 8. The usual
expression is εἴδωλον, to designate not merely the idol or image of the false god, Tob. xiv. 7,
add. Esth. iv. 7, Bar. vi. 73, but the false gods themselves in their unreal nothingness,
Wisd. xiv. 11, 12, 27, 29, 30, xv. 15; Ecclus, xxx. 19; Bel and the Dragon, iii. 5;
3 Mace. iv. 16. Compare the designation still unknown to the LXX. εἰδωλεῖον,
1 Esdr. ii. 10; 1 Mace. i. 47, x. 83; and εἰδωλόθυτον, 4 Mace. v. 1.

In the N. T. it is the only word used, and excepting Acts vii, 41, Rev. ix, 20,
‘without special reference to images of the divinities. For we cannot suppose that
1 John v. 21, τέκνια, φυλάξατε ἑαυτὰ ἀπὸ τῶν εἰδώλων, has reference to these images and
not primarily to the supposed divinities themselves. With Paul also, who alone employs
the word (except in the places just cited), it is the same; he uses the word to describe
the false gods of the ἔθνη as unreal nonentities. Thus only do his words attain their full
force in 1 Cor, viii. 4, ὅτε οὐδὲν εἴδωλον ἐν τῷ κόσμῳ Kal ὅτι οὐδεὶς θεὸς εἰ μὴ εἷς ; x, 19,
τὶ οὖν φημί; ὅτι εἰδωλόθυτόν τι ἐστίν ; ἢ ὅτι εἴδωλόν τι ἐστίν ; the words following in
ver. 20, ἀλλ᾽ ὅτι ἃ θύουσιν, δαιμονίοις θύουσιν, are intended to deny, as the ἀλλά itself
shows, that the εἴδωλα are anything; there is absolutely nothing real answering thereto,
and instead of meeting in their offerings the divinities whom they would honour, instead
of finding God they were really serving demons; but the apostle does not say that the
divinities of the heathen are demons. He calls the gods τὰ εἴδωλα τὰ ἄφωνα (xii, 2),

Εἴδωλον 709 Εἰδωλολάτρης

from whom the suppliants could receive no answer. 1 Thess. i. 9, ἐπεστρέψατε πρὸς τὸν
θεὸν ἀπὸ τῶν εἰδώλων, might, if in profane Greek, be rendered “from the images of God
to God Himself ;” but in the light of biblical usage they mean, “from those which are
not God, which are nothing, to God,” and hence the addition which would not have been
prompted by the profane thought, δουλεύειν θεῷ ξῶντι καὶ ἀληθινῷ.----ΑἸδο in 2 Cor,
vi. 16; 1 Cor. viii. 7; Rom. ii. 22. The remarkable fact that the expression became so
quickly current among Gentile-Christian readers is owing to the circumstance that the
word in itself has a meaning which renders it the most striking and admirable designation
for heathen divinities according to their worth, or rather worthlessness.—EiéwXeiov, τό,
only in the O. T. Apocrypha (1 Esdr. ii. 10; 1 Mace. i. 47, x. 83), in the N. T. 1 Cor.
viii. 10, and in patristic Greek=temple of a false god, heathen temple.

Κατείδωλος, ov, a peculiar word describing the δεισιδαίμων from a Christian
point of view=wholly given up to the worship of unreal false gods (κατά for the purpose
of strengthening, as in κατάδηλος), only in Acts xvii. 16, cf. ver. 22, and thence adapted
here and there in patristic Greek.

Εἰδωλόθυτον, τό, properly an adj. 4 Mace. v. 1, κρέα εἰδωλόθυτα, flesh of
animals offered to the gods, flesh of heathen sacrifices, in the N. T. a substantival without
the superfluous κρέα, Acts xv. 29, xxi. 25; 1 Cor. viii. 1, 4, 7,10, x. 19; Rev. ii, 14, 20.
It is, like κατείδωλος, a substitute for the profane eee: qualifying the profane
ἱερόθυτον, which is now generally read in 1 Cor, x. 28, ἐὰν δέ τις ὑμῖν εἴπῃ" τοῦτὸ
ἱερόθυτόν ἐστιν, μὴ ἐσθίετε. Also in patristic Greek.

Εἰδωλολάτρης, ov, 6, one who practises the worship of idols, like the subst.
εἰδωλολατρεία only in the N. T. and patristic Greek, but not, it would seem, merely a
condemnatory epithet of the heathen, eg. in Eph. v. 5, πᾶς πόρνος ἢ ἀκάθαρτος ἢ
πλεονέκτης 63 ἐστιν εἰδωλολάτρης (cf. 1 Sam. xv. 23), but with special reference (a) to a
falling away from Him who is God to those which are nothing, whether this occur
openly or secretly, consciously or unconsciously, 1 Cor. x. 7, μηδὲ εἰδωλολάτραι γίνεσθε,
with reference to Ex. xxxii. 4, οὗτοι of θεοί σου ᾿Ισραήλ. Thus also in 1 Cor. v. 11,
ἐάν τις ἀδελφὸς ὀνομαζόμενος ἢ... εἰδωλολάτρης. Rev. xxi. 8, xxii. 15. As sin on the
part of Christians is meant here, so (Ὁ) in 1 Cor. vi. 9 it stands for some special sins
connected with heathen rites, οὔτε πόρνοι οὔτε εἰδωλολάτραι οὔτε μοιχοὶ οὔτε μαλακοὶ
οὔτε ἀρσενοκοῖτοι... Bac. τοῦ θεοῦ κληρονομήσουσιν; cf. ver. 11, καὶ ταῦτά τινες
ἧτε. These last words make it impossible to take εἰδωλολ. in its general sense as
= worshipper of idols, The position of the word in a list of sins of unchastity also
indicates a special meaning, As εἰδωλόθυτον is the Scripture substitute for a profane
concept, and κατείδωλος the biblical substitute for the profane δεισιδαίμων, the profane
ἱερόδουλος probably answers to εἰδωλολάτρης, and nothing, perhaps, will. better suit the
connection than a reference to the ἱεροδούλοι ; cf. 1. Pet. iv. 3; Gal. ν. 20.

Εἰδωλολατρεία 710 ᾿Ελεήμων

Εἰδωλολατρεΐα, ἡ, the heathen cultus in contrast with Christianity, 1 Cor. χ. 14;
Col. iii. 5. ᾿Αθέμιτοι εἰδωλολατρεῖαι, in 1 Pet. iv. 3, are probably such forms of this as
scorn all chastity and morals, such as the feasts of Bacchus, the Hieroduli, εὐ al. In
keeping with this is the combination ἀσέλγεια, εἰδωλολατρεία, φαρμακεία, Gal. v. 20;
ef. Rev. xxi. 8.

Σύνοιδα, to know together with, to know in common with another, not anything,
but some particular thing, something that affects this other, or affecting both; used of
witnesses and confederates, Soph. Ant. 264 sqq., ἦμεν δ᾽ ἑτοῖμοι καὶ μύδρους αἴρειν χεροῖν
καὶ πῦρ διέρπειν Kai θεοὺς ὁρκωμοτεῖν τὸ μήτε δρᾶσαι μήτε τῷ ξυνειδέναι τὸ πρᾶγμα
βουλεύσαντε μήτ᾽ εἰργασμένῳ But this usage does not rest upon a supposed
fundamental meaning of the compound as = to know something by means of fellowship or
connection with another, for συν signifies only in fellowship, and indicates not the source
but the kind of knowledge. It is perfectly right when Straube (Jahn and Klotz, Neue
Jahrbb. f. Philol. τι. Piidag. 5 suppl. 1837, S. 475) gives as the meaning of συνειδέναι,
“ scire una cum altero 1.6. cwm ipso rei de qua potissimum quacritur auctore. Hoc autem
‘ scire’ non cadit in eum qui fando vem accepit: neque enim ille pariter atque ipse auctor
cognitam rem habet, sed in eum solum qui ipse rei quum fieret interfuit ;” the reason,
however, is not that here given, it is that linguistic usage and the ordinary application
of the word have fixed it to a special object and relation, Συνειδέναι is used regarding
knowledge in common, because it concerns ear and eye witnesses and confederates.
Hence συνειδέναι ἑαυτῷ = to be one's own witness, to be conscious to oneself.

Ἐλεεινός, 7, ov, Attic = worthy of pity, pitiable, full of misery; not in the LXX.
In the N. T. only in 1 Cor. xv. 19, Rev. iii. 17, in combination with ταλαίπωρος.
The verb ἐλεέω is used in the higher sense to have mercy, in the prayer ἐλέησόν pe, ἡμᾶς,
Isa. xxxiii. 2, and often in the Psalms, eg. Ps. vi. 3, ix. 14, xxv. 16, xxvi. 11,
xxvii. 7, etc.; and of the Messianic salvation in Isa. xiv. 1, liv. 8, lv. 7; Jer. xii. 15,
xxx, 18, xxxi. 20, xlii, 12; Zech. i. 17; Isa. xliv. 23 (parallels λυτροῦν, SofacOjvar).
The passive in Prov. xxi. 10; Isa. lv. 17; Hos. 1. 6. It answers to the Hebrew jn
(sometimes rendered οἰκτείρω), om, Piel, with οἰκτείρω also, rarely to bon, which is
usually rendered by φείδομαι, sometimes ὉΠ), which is usually rendered by παρακαλεῖν.

Ἐλεήμων, ov, compassionate, merciful, once in Homer, sometimes in Aristophanes,
Aristotle, but otherwise rare both in Attic and later Greek, eg. not in Xen., Thuc., Plato,
Dem., Polyb., Plut.; it is noteworthy that the corresponding adjectives οἰκτέρμων,
φιλοικτίρμων, also occur but seldom, in later Greek we have oftenest συμπαθής. In the
LXX. =pan, often with οἰκτίρμων = 037, from which it differs as thought and act from
sensation ; both Hebrew expressions relate to God in the manifestation of His pardoning
-and saving grace; compare the combinations with δίκαιος, Ps. exii. 4, exvi. 5 ; 2 Mace.
i, 24; cf. Neh. ix. 17, 31, 32; Ex. xxii, 27, xxxiy, 6; Joel ii. 13; Jonah iv. 8, The

φ

᾿Ελεήμων 711 ᾿Ελεημοσύνη

primary meaning of pn is stringere, to feel oneself strongly affected towards (cf. Delitzsch
on Ps. iv. 4). “EXeos gives expression to the love which underlies tpn, while ΟΠ
emphasizes the constraining power of love. "Ελεος gives prominence to that element of
son which becomes manifest in its exercise. ᾿Ελεήμων is also used of men, Prov. xi. 17,
xx. 6="pn; compare ἀνελεήμων also of men, and only in Proy. v. 9, xi. 17, xii. 10,
xvii. 11, xxvii. 4; ἀνελεημόνως, Job xxx. 21. In the Apocrypha only of God, Ecclus.
ii. 11, οἰκτίρμων καὶ ἐλεήμων ὁ κύριος καὶ ἀφίησιν ἁμαρτίας καὶ σώζει ἐν καιρῷ
θλίψεως, xIviii. 20 with ἅγιος ; 1. 19; Tob. vi. 18, vii. 12; 2 Mace. viii. 29, xi. 9,
xiii, 12; 3 Mace. v. 7, τὸν παντοκράτορα κύριον καὶ πάσης δυνάμεως δυναστεύοντα,

ἐλεήμονα θεὸν αὐτῶν καὶ πατέρα... ἐπεκαλέσατο. In the N. T. only in Matt. v. 7,
μακάριοι οἱ ἐλεήμονες" ὅτι αὐτοὶ ἐλεηθήσονται, and of Christ, Heb. ii. 17, ἵνα ἐλεήμων
γένηται καὶ πιστὸς ἀρχιερεὺς... εἰς τὸ ἱλάκεσθαι κιτιλ.

Ἐλεημοσύνη, ἡ, compassion, only in later Greek, and seldom there, differing
from ἔλεος as action from sentiment; in the LXX. sometimes for 704, Gen. xlvii. 29,
Prov. iii. 3, xix. 22, xx. 28, xxi. 21, and also occasionally for ΠΡῚΝ, Deut. vi. 25, xxiv. 13,
Ps. xxiv. 5, xxxiii, 5; with κρίσις, as in Isa. xxviii, 17, compare Ps. οἱ], 6 ; with κρίμα,
as in Isa. i, 27.—Isa. lix. 16 (Symm, 1 Sam. xii. 7; Ps. xxxi. 2, li. 16); Dan. iv. 24
‘(in Jer. xvi. 5 the MSS. vary between οἰκτιρμούς and ἐλεημοσύνας) =D; in Isa.
xxxviii, 18 =, The word attains no special position in the LXX., it appears only
now and then as synon. with ἔλεος, for the translator of Proverbs renders 30% only once
by ἔλεος (xiv. 22); but it is to be observed that PTY, the import of which sometimes
coincides with ἔλεος (see δικαιοσύνη), is oftener rendered by ἐλεημοσύνη than by ἔλεος
(ἔλεος in Isa. lvi. 1; Ezek. xviii, 19, 21). This rendering of ΠΡῚΝ by ἐλεημοσύνη is in
keeping with the frequent use of the word in the Apocrypha, where it is applied to God,
Ecclus. xvii, 29, with ἐξιλασμός ; Bar. iv. 22, ἦλθέ μοι χαρὰ παρὰ τοῦ ἁγίου ἐπὶ τῇ
ἐλεημοσύνῃ, ἣ ἥξει ὑμῖν ἐν τάχει παρὰ τοῦ αἰωνίου σωτῆρος ὑμῶν, where, according to
Ο. T. usage, we should have expected δικαιοσύνη. Cf. Symm. Ps. χχχὶ, 2, li. 16; 1 Sam.
xii. 7; Bar. v. 9, ἡγήσεται ὁ θεὸς ᾿Ισραὴν .. . τῷ φωτὶ τῆς δόξης αὐτοῦ σὺν
ἐλεημοσύνῃ καὶ δικαιοσύνῃ τῇ παρ᾽ αὐτοῦ -- Ὅπ, Tob. iii, 2, δίκαιος εἶ καὶ πάντα τὰ
ἔργα σου καὶ πᾶσαι ai ὁδοί σου ἐλεημοσύναι καὶ ἀλήθεια ; compare xiii. 6. This connec-
tion of the word with righteousness determines its use to express human compassion and
the exercise of mercy, especially in its religious import; compare ἀντὶ ἁμαρτιῶν, Ecclus,
iii, 14, 30, xvii. 22, xxix. 12, xxxii. 4, xl. 17, 24; Tob. iv. 10, 11, xii. 9, ii. 14, xii. 8,
xiv. 11, ἐλ. καὶ dvx.; compare Tob. i. 2, 3. Further, Ecclus. vii. 10, xii. 3, xvi. 14;
Tob. i. 16. As to its religious import and its source, compare the rendering of ΠῚ by
ἐλεημοσύνη, Deut. vi. 25, xxiv. 13; Dan. iv. 24. See δίκαιος, Sueavoodvn.—In the N. T.
accordingly the word is used religiously of the exercise of human compassion or mercy,
Matt. vi. 2, 3, 4 (cf. ver. 1, προσέχετε τὴν δικαιοσύνην ὑμῶν μὴ ποιεῖν κιτιλ., Rec.
ἐλεημ). In Luke and Acts=act of kindness, alms, διδόναι ἐλεημοσύνην, Luke xi. 41,

᾿Ελεημοσύνη 713 ᾿Απελπίξω

xii. 33; αἰτεῖν, Acts iii, 2; λαβεῖν, Acts iii. 3; cf. ver. 10; ποιεῖν ἐλεημοσύνας, Acts
ix. 36, x. 2, xxiv. 17. The plural in Acts x, 4, 31; in the LXX. in this sense only in
Dan. iv. 24, but elsewhere Prov. iii. 3; Ps. ciii, 6. Oftener in the Apocrypha, Tob. i.
3, 16, iii. 2; Ecclus. xxxiv. 11.

᾿Ανελεήμων, unmerciful, rare, and only in later writers) In the LXX. only in
Proverbs = "N28, cruel, Prov. v. 9, xi. 17, xii. 10, xvii. 11; M28, xxvii. 4. In the
Apocrypha, Wisd. xii. 5, xix. 1, Ecclus. xiii, 12, xxxii, 22, xxxvii. 11, opposed to
χρηστοήθεια. In the N. T. Rom. i. 31, ἀστόργους, ἀνελεήμονας.

*EX7 és is in the LXX. primarily used as = PA, which is sometimes also = ὑπομονή,
and twice = ὑπόστασις. ?, on the contrary, is usually = ὑπομένειν, but πολ = ἐλπίζειν.
mea, MOID = ἐλπίς, also πείθεσθαι, εἰρήνη. Further, non = ἐλπέξειν, and sometimes
πείθεσθαι; TOM -- ἐλπίς. In the N. T. we find ὑπομένειν more frequently used for ΠῚΡ
than is ἐλπίζειν. ΤῊ is the most emphatic Ὁ. Τὶ word for active hope, but ΠΣ means
peaceful confidence, and non certitude self-guaranteed. mpn signifies, according to
Hupfeld (Commentatio in quosdam Jobeidos locos, Halle, 1853, p. 7), in Job, Psalms, and
Proverbs, non spem et expectationem quamcunque, sed hance ipsam quae in Job, libro et
Psalmis totque aliis antiquorum disputationibus controvertitur spem futurae vitae ac
felicitatis cladi superstitis, ergo durantis, stabilis, aeternae, idem fere quod nnx, cum
qua saepius juncta apparet. Hope in Scripture is always religiously qualified as hope
in God, and as such is a soteriologic or gospel conception. Cf. in the Apocrypha,
Wisd. iii. 4, 11, 18, v. 14, xiii. 10, xiv. 6, xvi 29; Ecclus, xiv. 2, xxxi. 15; 2 Mace.
vii. 20, 34. We have the compound ἐπελπίζειν, intransitively, to hope for or on,
Ps. lii, 9, exix. 43, 81, 114, 147; transitively =to make or cause to hope, 2 Kings
xviii. 30; Ps. exix. 49. In Cod. A, often ἐφελπίζω.

᾿Απελπέξω, in the N. T. only in Luke vi. 35; Lachm. Tisch. read ἀφελπίξω ; cf.
ἐφελπίζω in Cod. A, Ps. cxix. 43, 49, 81, and elsewhere ; concerning this aspiration
before a lenis, see Buttm. p. 7; Kiihner, § 223. 4. 3. The word belongs to later Greek,
and oceurs mainly in Polyb. and Diod. Sic., here and there in Plut., and also in the
medical writers = to cease to hore, to renounce or give up a thing or a person; with the
genitive = to give up hope of ; with the accus., to give wp what one does not capect to keep,
to give up in despair. So in Ecclus. xxii. 21, xxvii. 21; 2 Mace. ix. 18. In the LXX,
Isa. xxix. 19, of ἀπηλπισμένοι τῶν ἀνθρ. -- DIN WIS, Judith ix. 11, ἀπηλπισμένων
σωτήρ. Esth. iv. 16, εἰσάκουσον φωνὴν ἀπηλπισμένων. It cannot stand in this sense,
as the connection shows, in Luke vi. 35, ἀγαθοποιεῖτε καὶ Savifere μηδὲν ἀπελπίζοντες,
καὶ ἔσται ὁ μισθὸς ὑμῶν πολύς. For though such a thought might be justified by
Eccles. xi. 1, the connection in Luke does not admit of it; ef. ver. 34. The reading of
Cod. x, μηδένα ἀπ., if it is not the mistake of a transcriber, only witnesses to the early
felt difficulty of the expression, the agreement of the MSS. forbidding us to conjecture the

᾿Απελπίζω 713 Συνεργέω

‘reading ἀντελπίζοντες. Nothing remains for us here than to take ἀπελπ. in a sense not
-elsewhere found, to hope to take anything away or for oneself, as, e.g., ἀπολέγειν signifies
to choose, and to refuse or renounce.

Προελπίξω, to hope for before, only late and seldom in profane Greek (Posidipp.
in Athen. ix. 377 C; Dexipp.), also rare in patristic Greek; in biblical Greek only in
Eph, i. 12, εἰς τὸ εἶναι ἡμᾶς εἰς ἔπαινον δόξης αὐτοῦ τοὺς προηλπικότας ἐν τῷ Xo.
We certainly have not as yet, in vv. 3-9, any note of a distinction between Jewish and
Gentile Christians, nor does ἐκληρώθημεν προορισθέντες κιτιλ. in ver. 11 (cf. ver. 5)
point to this; but since as the Epistle proceeds (ii. 1, 3, 11 sqq.) this distinction
becomes plain, we may suppose it to enter with this τοὺς προηλπ. in ver. 12, and with
the ἡμεῖς marking off or distinguishing the writer and the readers. For προελπ. signifies
to put one’s hope in Christ before (ἐν Xp is not to hope for Christ, to expect Him); cf.
1 Cor. xv. 19; Phil. ii. 19; Hos. x. 14; Ps. lvi. 2; and thus alone is this peculiar
expression justified, which is no more a mere strengthening of ἐλπίζειν than is
προεπαγγέλλεσθαι in Rom. i, 2 a mere strengthening of ἐπαγγ.

Ἐνέργη μα, τό, effect, Plut. plac. phil. iv. 8 (899 Ὁ), ἡ αἴσθησις, ἥτις ἐστὶν ἡ
δύναμις, καὶ τὸ ἐπαίσθημα, ὅπερ ἐστὶ τὸ ἐνέργημα. Operation, Polyb. ii. 43. 7, τὰ περὶ
τὰς πράξεις ἐνεργήματα ; iv. 8. 7, αἱ τῶν ἀνθρώπων φύσεις... ἔχουσί τι πολυειδὲς...
«ὥστε τὸν αὐτὸν ἄνδρα μὴ μόνον ἐν τοῖς διαφέρουσιν. τῶν ἐνεργημάτων. Energy, Diodor.
iv. 51, τῶν δὲ ἐνεργημάτων ὑπὲρ τὴν ἀνθρωπίνην φύσιν φανέντων. In the N. T. 1 Cor.
xii. 6, 10; see Lexicon, p. 262. con

᾿Συνεργός, ov, working together with, helping, 2 Macc. xiv. 5; not in the LXX,
‘In the Apocrypha only once more, 2 Mace. viii. 7; here, as always in the N. Τ',
substantival = co-worker, helper. Excepting in 3 John 8, it is used only by Paul, who
always combines it with the subject-genitive of the person, whereas in the classics it is
usually with the dative, the genitive being the object. (a) With the subject-genitive,
θεοῦ συνεργοί, 1 Cor. iii. 9 (and 1 Thess. iii. 2, Lachm. Tisch.), instead of διάκονον τοῦ
θεοῦ ἐν τῷ εὐαγγ. For this ἐν, compare Aristoph. Hy. 588, ἐν στρατιαῖς ξυνεργὸς Νίκη.
Elsewhere μοῦ, ἡμῶν, Rom. xvi. 3, 9, 21; Phil. ii, 25, iv. ὃ; Philem. 1, 24. (6) With
the gen. of the object, 2 Cor. i. 24, τῆς χαρᾶς, promoter, compare 2 Cor. vi. 1. In this
sense the dative, 3 John 8, ἵνα συνεργοὶ γινώμεθα τῇ ἀληθείᾳ. As in 1 Thess, iii, 2 the
sphere of work is given with ἐν, so in Col. iv. 11, εἰς τὴν Bac. τ. θ., the direction in
which the activity moves is given with εἰς, but not the goal aimed at; οἵ, 2 Cor. viii, 23,
κοινωνὸς ἐμὸς καὶ εἰς ὑμᾶς συνεργός.

Συνεργέω, to work together with so as to be helpful, to assist, to help; not in
the LXX. Usually with the dative of the person, as in 1 Ezra vii. 2, συνεργοῦντες τοῖς.
mpeoB.; 1 Mace. xii. 1, ὁ καιρὸς αὐτῷ συνεργεῖ; Jas. ii, 32, ἡ πίστις συνήργει τοῖς ἔργοις
αὐτοῦ, where the connection would be quite inexplicable, and the argument in proof of

Συνεργέω 714 "Appntos

the assertion in ver. 20 destroyed were the works spoken of made the co-workers;
cf. ver. 226, Everywhere help or assistance is meant, Mark xvi. 20, κοῦ κυρίου συνερ-
γοῦντος καὶ τὸν λόγον βεβαιοῦντος. 2 Cor. vi. 1, συνεργοῦντες δὲ καὶ παρακαλοῦμεν ;
ef. ver. 13 and i. 24; 1 Cor. xvi. 16; Rom. viii. 28, τοῖς ἀγαπῶσι τὸν θεὸν πάντα
συνεργεῖ eis ἀγαθόν = to help, to be serviceable, to be of use; cf. Polyb. xi. 9. 1, πολλὰ δὲ
συνεργεῖν τὴν ἁρμογὴν τῶν ὅπλων eis τὴν χρείαν. Not unfrequent in profane Greek.

Ἔρχομαι, οἵ, Kriiger, ὃ 40; Winer, ὃ 15; Buttmann, ὃ 108, 114; Lobeck,
Phryn. 37 sq. Instead of ἦλθον, often in biblical Greek, occurs the Alexandrine form,
ἦλθα, Rev. x. 9; ἤλθατε, Matt. xxv. 36; ἐλθάτω, Matt. vi. 10, etc.; cf. Sturz, De dial.
mac. et alex, p. 60 sq. The infin. and part. of this form do not occur. The form in the
LXX. ἤλθοσαν, Ex. xv. 27, Josh. ii, 22, xxii. 10, Judg, xx. 26, Ruth i. 2, 2 Esdr. iv. 12,
and elsewhere, does not appear in the Ν, T., as indeed this, like other words,—compare,
for example, efSov,—is much rarer in the N. T, than in the LXX. Τὺ signifies to come,
the opposite of ὑπάγειν, Mark vi. 31; John viii 14. In the LXX. = ia, rarely - ΠΝ,
also with ἥκω = 120 (πορεύομαι, Badifw), 83 (ἐξέρχομαι, ἐκπορεύομαι).

“ῬΡητός, ή, ov, verbal adj. (a) in the sense of the perf. part. pass. = expressly named,
named ; ¢.g. Herod. i. 177, és χρόνον ῥητόν; ν. 57, ἐπὶ ῥητοῖσι, certis definitis conditionibus
(Schweigh.). The same phrase, Plato, Conv. 213 A; Legg. viii. 850 A, and often. (0)
Facultative, what may or can be uttered or named. Eurip. Iph. Tawr. 938, τί χρῆμα
δράσειν ; ῥητὸν ἢ συγώμενον. Soph. Oecd. R. 993, ἦ ῥητόν ; ἢ οὐχὶ θεμιτὸν ἄλλον εἰδέναι;
Plut. Conv. disp. iv. 6. 1, see ῥητῶς. In biblical Greek only in Ex. xxii. 9, κατὰ πᾶν
ῥητὸν ἀδίκημα, and ix. 4, οὐ τελευτήσει ἀπὸ πάντων τῶν τοῦ ᾿Ισραὴλ υἱῶν ῥητόν =731,
in the sense of what may be named,

‘P77 s, chiefly in later writers = expressly, clearly; Plut. Brut. xxix. 4, “μόνον
οὐχὶ ῥητῶς ὑπὲρ τυραννίδος ἐπολέμησαν, in express manner. De vepugn. Stoic. 15
(1041 A), to introduce an exact quotation from Aristotle, λέγει ῥητῶς. In biblical
Greek only in 1 Tim. iv. 1, τὸ πνεῦμα ῥητῶς λέγει. As this is not a citation, the
meaning must be expressly, unmistakably; cf. 1 Thess. v. 19, 20; Acts xx. 29.
Polyb. iii, 23. 5, ὑπὲρ δὲ Σικελίας τἀναντία διαστέλλονται ῥητῶς. Diog. L. viii. 71,
τούτοις δ᾽ ἐναντιοῦται Τίμαιος ῥητῶς λέγων ὡς ἐξεχώρησεν... καὶ τὸ σύνολον οὐκ
ἀνῆλθεν κιτλ.

"Αῤῥητος, ov, unexpressed; also facultative, inexpressible, unutterable; in biblical
Greek only in 2 Cor. xii. 4, ἤκουσεν ἄῤῥητα ῥήματα, ἃ οὐκ ἐξὸν ἀνθρώπῳ λαλῆσαι; οἵ,
Rey. xiv. 2, οὐδεὶς ἐδύνατο μαθεῖν τὴν ὠδήν. Possibly there may be ἃ reference to the
use of app., of mysteries; cf. Xen. Hell. vi. 3. 6, τὰ Δήμητρος καὶ Κόρης ἄῤῥητα ἱερὰ
πρώτοις ξένοις δεῖξαι. Thus often, several times in Plut. In this case, therefore, it
would be equivalent to to keep secret. This, however, is contrary to biblical analogy, and:
would deprive the addition ἃ οὐκ ἐξόν of its meaning. It seems better to take ἀῤῥ, as

“Appntos 715 ᾿Ερωτάω

in Plut. De sera num. vind. 22 (564 F), τοὺς δὲ πάμπαν ἀνιάτους.... ᾿Ερινὺς....
ἅπαντας ἠφάνισε καὶ κατέδυσεν εἰς τὸ ἄῤῥητον καὶ ἀόρατον -- unutterable ; οἵ, Plato,
Conv. 189 B; Sophist. 238 C, in which case ἃ οὐκ ἐξὸν κιτιλ. is =“ which man cannot
dare to utter.”

‘Pj wa answers, like λόγος, but not so frequently, to the Hebrew 73, 1%, APD;
MB only is oftener rendered by ῥῆμα. ‘Pia seldom or never denotes a word as a part
of speech, but always, like λόγος, as a part of discourse, a word uttered; cf. Heb. xii. 19,
φωνὴ ῥημάτων; 2 Cor. xii. 4, ῥήματα ἄῤῥητα. Like λόγος, also, it always keeps in view
the substance of what is said, but differs from λόγος in bringing into prominence the fact
that something is uttered, and thus denotes the word as the expressed will, while λόγος
denotes the expressed thought. Though the two often coincide, expecially in biblical
Greek, the distinction never wholly disappears, namely, that λόγος and ῥῆμα are:
distinguishable as counsel and will, and λόγος ζωῆς, λόγια ζῶντα are never exactly
synonymous with ῥῆματα ζωῆς. Compare the rendering of 78 by ῥῆμα, Ex. xvii. 1;
Num. xiv. 41, xxii. 18, xxiv. 13, xvii. 14, xxxiii. 2; Deut. i. 26, 43, ix. 23, xxxiv, 5;
1 Kings xiii. 21, 26. Compare the union of λόγος and ῥῆμα in 1 Sam, xv, 24=
ΣΎ ΠΝ TAMBNS, παρέβη τὸν λόγον κυρίου καὶ τὸ ῥῆμά cov.

᾿ Παῤῥησιάξομαι is vare in the LXX., just as παῤῥησία is, Παῤῥησία occurs in
Prov. i. 20, σοφία---ἐν πλατείαις παῤῥησίαν ἄγει, bp in); Prov. xiii. 5, ἀσεβὴς δὲ
αἰσχύνεται καὶ οὐχ ἕξει παῤῥησίαν -- 50, Hiphil; cf. Philo, de Jos. ii, 56. 46, παῤῥησίᾳ
σὺν αἰδοῖ χρώμενος διελέγετο ; ibid. 72. 42, παῤῥησίαν τὴν ἄνευ ἀναισχυντίας ἐπιτηδευκώς ;
Lev. xxvi. 18 τ Γηοοῖρ. 1 Mace. iv.18. Παῤῥησιάξομαι in Job xxii. 20, εἶτα παῤῥησιασ-
θήσῃ (A, ἐνπαῤῥησιάσῃ) ἐναντίον xvpiov=2YAT (cf. xxvii. 10); and Prov. xx. 9, τίς
παῤῥησιάσεται καθαρὸς εἶναι ἀπὸ ἁμαρτιῶν ; parallel with καυχήσεται, both= nx.
Further, in Ps, xciv. 1, θεὸς ἐκδικήσεων ἐπαῤῥησιάσατο = ys’, Hiphil; compare
Lev. xxvi. 13, Aquila=éripavn&; Ps. xii. 6, θήσομαι ἐν σωτηρίῳ, παῤῥησιάσομαι ἐν
αὐτῷ. Ps. xciv. 1; Ecclus. vi. 11. Not rare in profane Greek.

’"Epwrde, 3 pl. imperf., both ἠρώτων and ἠρώτουν ; Matt. xv. 33, and so Tisch. in
Mark iv. 10; compare νικοῦντι, Rev. ii. 7,19, Buttm. p. 38 ;=to ask, and in N. T. Greek
to beg. LXX.= xv, which is consequently rendered in the sense to ask by ἐρωτάω,
ἐπερωτάω, in the sense to beg by αἰτεῖν. (I.) To ask, as in profane Greek with the accus. of
the thing asked, Gen. xxxii. 29; Jer. vi. 16,1. 5; with the aceus. of the person who is
asked,. Gen, xxiv. 47, xl. 7; Ex. xiii. 14, and often; John ix. 21, xvi. 30; then the
thing in the ace. Job xxi. 29; Mark iv. 10; John xvi. 23; οὗ, λόγον, Matt. xxi. 24;
Luke xx. 3; Jer. xxxviii. 14; compare Plato, Legg. x. 895 E; with following περί,
Matt. xix. 17; Luke ix. 45; John xviii. 19; Neh. i. 2; Isa. xlv. 11; or with the direct
question following, Luke xix. 31; John i. 19, 21, v. 12, xvi. 5; introduced by λέγων
or the like, Matt. xvi. 13; John i. 25, ix. 2, 19; with indirect question following,

᾽Ερωτάω 716 ᾽᾿Ἐπερωτάω

John ix. 15. Instead of the phrase used in profane Greek in Xen. ἐρωτᾶν τὸν θεόν, to
ask God (Cyr. vii. 2:17; Aa. iii. 1.7; Mem. i. 3. 1), the LXX. say ἐρωτᾶν διὰ τοῦ θεοῦ,
to learn by asking of God, 1 Sam. xxii. 10, 13; 2 Sam. xv. 19 (once also ἐν θεῷ,
1 Chron. xiv. 14); and indeed τινέ for one, 1 Sam. xxii. 10, 13; merely ἐρωτᾶν τινί, to
ask God for one. Peculiar also is ἐρωτᾶν τινὰ τὰ εἰς εἰρήνην, of greetings = Dirz’? b due,
1 Sam. x. 4, xxx. 21; 2 Sam. viii. 11; 1 Chron. xviii. 10; Ps. exxii. 6; without td,
1 Sam. xvii. 22. Compare the same Hebrew expression in Gen. xliii. 27, ἠρώτησε
αὐτοὺς πῶς ἔχετε; cf. Delitzsch on Ps. exxii. 6, to ascertain, by asking, a person’s well-
being, to be glad to know, glad to see, to be inspired with the hope that it is well with
him. Seldom in the Apocrypha, 1 Mace. x. 72; 2 Mace. vii. 2, ἐρωτᾶν καὶ pavOaverv.—
(IE) To pray, an application of the word clearly arising from its employment to render the
Hebrew 5xv’, which has made it the most delicate and tenderest expression for prayer or
request ; compare its combination with παρακαλεῖν, Acts xviii. 20; 1 Thess. iv. 1.
With the accus. of the person and the infin. following, Luke v. 3, viii. 37; John iy. 40;
Acts iii. 3, x. 48, xvi. 39, xviii. 20, xxiii. 18; 1 Thess. v. 12. Εἰς τὸ κιτλ,,
2 Thess. ii. 1; ἵνα, Mark vii. 26; Luke vii. 36, xvi. 27; John iv. 47, xvii. 15,
xix. 31, 38; 2 John 5; ὅπως, Luke vii. 3, xi. 37; Acts xxiii. 20; the prayer itself
introduced, Matt. xv. 23; Luke xiv. 18,19; John iv. 31, xii. 21; Phil. iv. 8, Περί
τινος for any one, Luke iv. 38; John xvii. 9,20; 1 John ν. 16. Also in John xiv. 16;
Luke xiv. 32.

‘Evwepotda, to inquire of (cf. ἐπαιτεῖν, to come begging), to beg of; in the classics
especially of inquiring of the gods or of an oracle, Herod. i. 53. 1; Xen. Mem. iv. 3. 16;
Thue. ii. 54. 3; Aristotle, Rhet. ii. 23; also without θεόν, Xen. Apol. 14; Oecon. v. 19,
ἐξαρεσκευομένους τοῖς θεοῖς καὶ ἐπερωτῶντας θυσίαις καὶ οἰωνοῖς 8, τι δὲ χρὴ ποιεῖν καὶ 6,
τὶ μή (so also ἐπέρεσθαι). The use of the word in the LXX.= xvi, in the signification
to ask, side by side with ἐρωτάω (which see), sometimes also=v7, which is usually
rendered by ἐπιζητέω, ζητέω, once=’p3, Isa. Ixv. 1,—is akin to the use of it in the
classics. Excepting in Gen. xxvi. 7, xxxviil. 21, xliii. 7, Deut. iv. 32, xxxii. 7,
Judg. viii. 14, 2 Sam. xi. 7, xiv. 18, 2 Kings viii. 6, and a few other places, it
stands only for inguiring of God, or, eg., of the dead; and when it answers to vhs, it
takes the accus. τὸν κύριον, 2 Kings xxii. 6, 7, 8; Jer. xxi. 2; Ezek. xx. 1, 3; τοὺς
θεούς, Isa. xix. 3; τὸν προφήτην, Ezek. xiv. 7; τοὺς νεκρούς, Deut. xviii. 11; cf.
Num, xxiii. 15, πορεύσομαι ἐπερωτῆσαι τὸν θεόν -- ΠΡ, Niphal; whereas it is employed
to render 5xvi with the acc. only in 1 Sam. xiv. 37, τὸν θεόν; Isa. xxx. 2 and
1 Sam. xxviii. 16, ἐμέ; Hag. ii. 12, rods ἱερεῖς; cf. Num. xxvii. 21, ἐπερωτήσουσιν
αὐτὸν τὴν κρίσιν τῶν δήλων ἔναντι κυρίου; Deut. xviii. 11, τοὺς νεκρούς. Elsewhere
(under the influence of the Hebrew 3 >xt’) ἐπερ. ἐν κυρίῳ, ἐν τῷ θεῷ, to inquire of God,
Judg. i. 1, xviii. 5, xx. 18, 23, 27; 1 Sam. x. 22; 2 Sam. ii. 1; cf. xvi. 23, ἐν λόγῳ
τοῦ θεοῦ; 1 Chron. x, 13, ἐν τῷ ἐγγαστριμύθῳ; Ezek. xxi, 21, ἐν τοῖς γλυπτοῖς ;

᾽Επερωτάω 717 ᾿Επερώτημα

Hos. iv. 12, ἐν συμβόλοις ; also διὰ κυρίου, 1 Sam. xxiii, 2, 4, xxviii, 6, xxx. 8;
2 Sam. v. 23; 1 Chron. xiv. 10.—The Vatican MS,, in Isa. lxv. 1, translates the words
vipa and bxvi by ἐπερωτᾶν and ξητεῖν,---ἐμφανὴς ἐγενήθην τοῖς ἐμὲ μὴ ἐπερωτῶσιν,
εὑρέθην τοῖς ἐμὲ μὴ ζητοῦσιν. Codex A has the words in the reverse order. ᾿Επερωτᾶν
and ξητεῖν τὸν θεόν are as synon. as >xv and wr or YP3; cf. Prov. xvii. 29, ἐπερ. σοφίαν.
The meaning to request, to demand, occurs only in Ps. cxxxvii. 3, ἐπερώτησαν ἡμᾶς
λόγους δῶν, literally to demand by a (scornful) request, just as ἐπερωτᾶν when used of
inquiring of God implies an appeal for a decision; cf. Dem. xxii. 9, τούς ye μὴ αἰτοῦντας
μηδὲ λαβεῖν ἀξιοῦντας τὴν ἀρχὴν οὐδ᾽ ἐπερωτᾶν προσῆκεν ; Aesch. i, 22. Compare
ἐπερώτημα, Thue. iii, 68, a question propounded for a judicial decision ; Dio Cass. lvii. 15,
πολλὰς μὲν δίκας... ἀκούων, πολλὰς δὲ καὶ αὐτὸς ἐπερωτῶν, perhaps of the carrying
on of lawsuits. In the Apocrypha only in the sense fo ask, Ecclus. χχχν, 7;
2 Mace. iii. 37, vii. 7, xiv. 5, xv. 3; Judith vi. 16, x. 12; 1 Esdr. vi. 11.

In the N. T. (a) to interrogate, to inquire of, τινα, Matt. xii. 10, xvii. 10,
xxii, 23, 41, 46, xxvii. 11; Mark v..9, vii. 5, 17, viii. 5, 23, 27, ix. 11, 16, 21, 28,

32, 33, x. 17, xii. 18, 28, 34, xiii. 3, xiv. 60, 61, xv. 2, 44; Luke ii. 46, iii. 10, vi. 9,

viii, 9, 30, ix. 18, 45, xviii, 18, 40, xx. 21, 27, xxi. 7, xxii. 64, xxiii, 3,9; John xviii. 7,
21; Acts i. 6, v. 27; 1 Cor. xiv. 35; τινά τι, Mark xi, 29; Luke xx. 40; περί τινος,
Mark vii. 17 (Lachm. Tisch, τῷ ; Luke ix. 45; with following εἰ, Mark viii. 23, xv, 44;
Luke vi. 9, xxiii. 6 ;—7/ ἐλάλησα, John xviii. 21; cf. Luke viii. 9, ris εἴη; Acts xxiii. 34,
ἐκ ποίας «.7.r. Otherwise the question is usually introduced by Aéywr.—Rom. x. 20,
τοῖς ἐμὲ μὴ ἐπερωτῶσιν, from Isa. Ixv. 1, following Cod. B. The expression there, as

everywhere in the O. T. where ézep, stands for asking God, or inquiring His will and.

counsel, or the impending event,—synon, with {yteiv, ἐκξητεῖν, ---ἰθ equivalent to to
inguire from Him, to be anxious to know His will. (0) In the sense to ask for, to demand,
as in Ps. οχχχυ 3; it is supposed to stand in Matt. xvi. 1, ἐπηρώτων αὐτὸν σημεῖον
ἐκ τοῦ οὐρανοῦ ἐπιδεῖξαι αὐτοῖς. It might, however, be quite as appropriate to take it
like ἐπερωτᾶν προφήτην, and the like, in the LXX,

᾿Ἐπερώτημα, τος, τό, the inquiry made; Thue. iii. 53. 2, τὸ ἐπερώτημα βραχὺ
ὄν, ᾧ τὰ μὲν ἀληθῆ ἀποκρίνασθαι «.7.d., parallel with αὐτοὶ λόγον ἠτησάμεθα. Ibid. 68,
οἱ δὲ δικασταὶ νομίζοντες τὸ ἐπερώτημα σφίσιν ὀρθῶς ἕξειν, εἴ τι «.7.r. Herod. vi. 67,
ὁ δὲ ἀλγήσας τῷ ἐπερωτήματι. It again appears in very late Greek in a forensic sense,
akin to ἐπερωτᾶν, of asking for a judicial decision or statement; so in Cod. Justin. viii.
10. 12. 3, loa ποιεῖσθαι τὰ ἐπερωτήματα, aequales facere stipulationes ; cf. ἐπερωτᾶσθαι,
to be asked, as a term. techn, in making contracts or concluding agreements, of the
question spondesne ? which begins the concluding of the contract, Theophil. Tit. institutt.
de verborum obligationibus, iii. 253, 255, 288, 289, 292. Lastly, in the expression κατὰ
τὸ ἐπερώτημα τῆς σεμνοτάτης βουλῆς, in inscriptions about the time of the Antonines,
perhaps “conformably to the demand or decree of the senate;” Von Zezschwitz, on the

eS

᾿Επερώτημα 718 Εὔχομαι

other hand, explains it, “according to the question put in the senate, ae. with the
sanction of the magistracy,” which is hardly correct, for it clearly corresponds with the
Latin ex senatus consulto. With this the contemporary rendering of Dan. vi. 14 by
Theodotion obviously corresponds, διὰ συγκρίματος εἴρ (BY) ὁ λόγος Kal ῥῆμα ἁγίων
τὸ ἐπερώτημα, which was evidently suggested by the ΝΟΣ of the original, though not
answering to it, but hardly on that account to be designated as “meaningless.”—We
can hardly explain 1 Pet. iii. 21 from this; ὁ (se. ὕδωρ) καὶ ὑμᾶς ἀντίτυπον viv σώξει
βάπτισμα, οὐ σαρκὸς ἀπόθεσις ῥύπου, ἀλλὰ συνειδήσεως ἀγαθῆς ἐπερώτημα εἰς θεὸν
δι’ ἀναστάσεως “Iv. Xv. It cannot mean “the fixing or settlement of a good
conscience,” because of the εἰς θεόν which belongs to ἐπερ. (against which Acts xxiv. 16
is not decisive), and, moreover, in this connection baptism could hardly be designated as
a decision affecting a person. Nor indeed can baptism be called a question addressed to
God concerning a contract or covenant, for the point treated of is not what the person
baptized does, but what baptism is to him; and, moreover, the good conscience is
brought about by baptism, the baptized person has a good conscience, he who is to be
baptized not yet. But he desires it, and Kohler (Das Gewissen, p. 337) thinks, with
Hofmann, that ἐπερώτημα συνειδήσεως ἀγαθῆς must be explained as express prayer (in
the sense of asking) for a good conscience. This, however, corresponds neither with the
connection (which has to do with the effect of baptism upon the baptized person, and not
with what he thereupon does) nor with the δι᾽ ἀναστ. ‘Iv. Xv., which points back to
σώζει, and would thus follow too abruptly. ᾿Επερωτᾶν signifies not only to ask, but to
male a demand wpon one, as in Ps, exxxvii. 3; and in like manner érepotnua—and this
is in keeping with the later forensic usage of the word—may be equivalent to claim or
demand; and thus baptism may be designated “the claim,” not “for a good
conscience,” still less “which establishes a good conscience for the person desiring
it,” but as “the claim which a good conscience has upon God.” As a matter of fact,
baptism is this; and nothing short of a declaration, expressing the import of baptism to
the baptized person as saving him from God’s condemnation, is appropriate in this
connection. (As to eis θεόν, it is not to be explained by 2 Sam. xi. 7, ἐπηρώτησε
Δαβὶδ εἰς εἰρήνην, because Δαβίδ there is the accusative, and εἰς εἰρήνην is to be
explained as in ἐρωτᾶν εἰς eip.; see épwtdw.) Compare De Wette, Briickner, Huther,
Von Hofmann in loc. ; Besser in the Zeitschrift f. Prot. u. Kirche, 1856, i. p. 293 sqq.;
Von Zezschwitz, Petri ap. de Christi ad inferos descensu sententia, pp. 44, 45; Kohler,
Das Gewissen, i. 331 sqq.

Εὔχομαε, εὔξομαι, ηὐξάμην, ηὗγμαι (Num. xvi. 18, 20). According to Buttmann,
Ixxxiv. 5, it is said always in the N. Τὶ to have the augment ηὐ, but Tisch. and Lachm, in
Acts xxvii. 29 read εὐχόμην, but in Rom. ix. 3, ηὐχόμην. The word is regarded by
Passow, Benfey (Curtius, 702), Schenkel as akin to αὐχέω, signifying literally to call
aloud, In —— usage it signifies to pray, to wish, to vow, to praise, mainly in the

Εὔχομαι 719 Προσεύχομαι

first meanings, so that the signification to praise, to glory in, referring to words of praise
in prayers, seems only a derived and weakened meaning. In biblical Greek only in the
significations to pray, to wish, to vow; in the LXX. it is the usual word for ὙἹ), to. vow,
and for the rare any, to ask ; but it is rarely used for S$, Hithpael (sapooedy.), which is
the common word for to pray. We find this also in the Apocrypha and in the N. T.,
for there προσεύχεσθαι is the usual and edy. the rarer word for to pray ; in the Ν. Τὶ still
rarer than in the Apocrypha, i.e. only in Jas. v. 16; 2 Cor. xiii. 7; but whereas in the
Apocrypha εὔχ. still appears in the sense of to vow, 1 Esdr. iv. 43-46, v. 53, viii. 50,
2 Mace. iii. 35, in the N. T. it does not once occur in this sense. It stands (@) in the
sense to wish, 3 John 2, εὔχομαί σε εὐοδοῦσθαι καὶ ὑγιαίνειν. Acts xxvii, 29, εὔχοντο
ἡμέραν γενέσθαι. Rom. ix. 3, ηὐχόμην yap ἀνάθεμα εἶναι, with the aceus. 2 Cor. xiii, 9;
τοῦτο καὶ εὐχόμεθα. That the wish is directed to Gop is made specially prominent in.
Acts xxvi. 29, edfdunv ἂν τῷ θεῷ... τοὺς ἀκούοντας γενέσθαι τοιούτους, a con-
struction which with the meaning ἐο ask, to beg, occurs here and there in profane Greek,
and in the LXX. only where it is= 73, e.g. Deut. iii, 24; but, as a rule, εὔχεσθαι εὐχὴν
τῷ κυρίῳ. (Ὁ) To beg, to pray, 2 Cor. xiii. 7, εὐχόμεθα πρὸς τὸν θεὸν μὴ ποιῆσαι ὑμᾶς
κακὸν οὐδέν. So usually in the LXX. as=Stn, Hithpael, and sny, Num. xi. 2, xxi. 8;
Job xxii. 27, et al. Without such an addition, Jas. ν. 16, εὔχεσθε ὑπὲρ ἀλλήλους, ὅπως
ἰάθητε, seldom in the LXX. Deut. ix, 20; 1 Sam. ii. 1; Job xlii. 8, 10, The person
for whom one prays is in the LXX. joined on by περί, Job xlii. 8, 10; Ex. viii. 8, 9;
Deut. ix. 20, a construction also found in profane Greek.

Edy %, Fs, ἡ, prayer, vow, wish, in the LXX. still more rare than εὔχεσθαι, for 75H,
Job xvi. 17, Prov. xv. 9, 32, but the usual word for 173, 173, and for 2, which, however,
is differently rendered here and there, eg. by ἁγίασμα, ἀφόρισμα, ἁγνισμός. In the
Apocrypha only once = prayer, 2 Mace. xv. 26, elsewhere = vow. In the N. T. (a) vow,
Acts xviii. 18, xxi. 23; (6) prayer, Jas. v. 15.

Προσεύχομαι, to pray, to vow, much rarer in profane Greek than the simple
verb, but used only in a religious sense; and this may be the reason why in biblical
Greek it became the distinctive and usual word for to pray, in the N. T. almost wholly
supplanting the simple verb. In profane Greek the signification to pray is the prevailing
one, and fo vow the rarer; and in biblical Greek, excepting 1 Sam. xiv. 45, it occurs
only in the sense ¢o pray, and answers to the Hebrew Spann, once = ny, Hiphil, Ex. x. 17
=p», Hithpael, 2 Esdr, x. 1 ;-- ΠῚΒ, 1 Sam. xiv. 45;=80¥, 2 Esdr. vi, 10; S58, Dan,
vi. 10. The combination with the dative, almost constant in profane Greek, occurs in
the LXX. only in Isa. xliv. 17, xlv. 14, not at all in the Apocrypha, in the N. T. only
in Matt. vi. 6; 1 Cor. xi. 13. But that with πρός τινα, while rare in profane Greek,
occurs, as a rule, in the LXX., with ἐνώπιον κυρίου, τοῦ θεοῦ, 1 Sam. i. 12, xii. 23;
1 Kings viii, 28 ; Neh. i. 4, 6—évavtlov, 2. Chron. vi. 19 ;---κατὰ πρόσωπον «., 1 Chron,
xvii. 25 ;—& σοι, Isa, xlv, 14 ;---ἐν ὀνόματι κυρίου, 1 Kings viii. 44, But these com-

Προσεύχομαι 720 Προσευχή

binations do not occur at all in the N. T.; there as a rule we find the absolute προσεύ-
χεσθαι = to pray to God, which is rare in profane Greek ; but in the LXX., answering to
the Hebrew text, in 1 Sam. i. 27; 1 Kings viii. 28, 30, 33, 35, 42, 44, 55; 2 Kings
vi. 17; 2 Chron. vi. 38, vii. 1, 14, xxx. 18, xxxii. 20; 2 Esdr, x. 1; Ps, Ixxii. 15;
Isa. xvi. 125 Jer. vii. 15, xi: 14, xiv. 12; Dan. ix. 20; 2 Esdr. vi. 10; Dan. vi. 10;
Ps. cix. 4, xlii. 1. In the Apocrypha also we find, as a rule, the absolute προσεύχεσθαι,
πρὸς tov θεόν being added only in Judith xi. 17; Bar. 1, 13; 2 Mace. ii, 10, vi. 1.
We certainly cannot err in tracing this N. T. absolute προσεύχεσθαι, as related to the
0. T. mode of expression, to the post-exilian maturity of the religious consciousness,
The person prayed for is in the LXX. introduced by περί twos, Gen. xx. 7; 1 Sam.
ii. 27, vii. 5, xii. 23; 2 Chron. xxx. 18; Ps, Ixxii. 15; Isa. xxxvii. 21; Jer. vii. 15,
xi. 14, xxix. 7, xlii. 20; ef. 1 Esdr. vi. 31; 2 Mace. i. 6,10, xv. 14. By ὑπέρ τινος,
1 Sam. i. 27, xii, 19; Jer. ΧΙ, 4; 2 Mace. xii. 44.—émi τινος, Jer. xiv. 11. In the
N. T. περί τινος, Acts viii. 15; Col. i. 3, iv. 3; 1 Thess, v. 25; 2 Thess. i. 11, iii 1;
Heb. xiii. 18 ;—dzrép τινος, Matt. v. 44; Luke vi. 28; Col. i. 9 ;—ési τινα, over some
one, Jas. v. 14; cf. Matt. xix. 13, ἵνα τὰς χεῖρας ἐπιθῇ αὐτοῖς καὶ προσεύξηται; Acts
vi. 6. In Luke xviii. 11, πρὸς ἑαυτόν, with reference to himself. The subject-matter of
the prayer (its aim) is added with ἵνα, Matt. xxiv. 20, xxvi. 41; Mark xiii. 18, xiv.
35, 88; Luke xxii. 46; 1 Cor. xiv. 13; Phil. i. 9; Col. 1. 9; 2 Thess. 1, 11. With
ὅπως, Jas. v.16; Acts viii. 15; or with the infinitive, Luke xxii. 40; ef. in Jas, v. 17
the infin. with tod. The accus. only in Luke xviii. 11, ταῦτα. In Rom. viii. 26,
τί προσευξώμεθα; cf. μακρά, Matt. xxiii. 14 (not in Tisch.), Mark xii. 40; Luke xx. 47,
In the LXX. only we have εἴς τὶ in Jer. xiv. 11; 2 Esdr. vi. 10. For further qualifica-
tions, see 1 Cor. xiv. 14, γλώσσῃ, 15, τῷ πνεύμ. Eph. vi. 18, ἐν πνεύμ.; Jude 20.
Προσεύχεσθαι embraces all that is included in the idea of prayer, εὐχαριστεῖν, αἰτεῖν,
δέεσθαι, but the distinctive word in permanent use for worship is προσκυνεῖν. In
the Psulms προσεύχεσθαι occurs very seldom, only in Ps. v. 3, xxxii. 6, Ixxii. 15,
because the more concrete expressions of request, complaint, vow, thanksgiving prevail.
The substantive is more frequent.—IIpocevyecOas appears in combination with δεῖσθαι,
1 Kings viii. 33; with αἰτεῖσθαι, Mark xi. 24; Col. i. 9; cf. Eph. vi. 18; with ὑμνεῖν,
Acts xvi. 25. With εὐχαριστεῖν, Col. i. 3, cf. iv. 2; 1 Thess. v. 17. The word further
oceurs in Matt. vi. 5, 6, 7, xiv. 23, xxvi. 36, 39, 42, 44; Mark i. 35, vi. 46, xi. 25,
xiii. 33, xiv. 32, 39; Luke i. 10, iii. 21, v. 16, vi. 12, ix. 18, 29, xi. 1, 2, xviii. 1, 10,
xxil, 41, 44; Acts i. 24, ix. 11, 40, x. 9, 30, xi. 5, xii, 12, xiii. 3, xiv. 23, xx. 36,
xxi. 5, xxii. 17, xxviii. 8; 1 Cor. xi. 4, 5; 1 Tim. ii. 8; Jas, v. 13, 18.

Προσευχή, ἧς, ἡ, prayer, seemingly does not appear in profane Greek (for in
Plat. Timol, 25 we must read πρὸς εὐχάς), and is a word solely of Hellenistic growth;
a characteristic mark of Israel’s separation from the Gentile world. In the LXX, it is
the standing word for 48, which is very seldom rendered by δέησις, εὐχή, or εὔχομαι,

Προσευχή 721 Ζάω

once only by ὕμνος. Once it answers to 113, Num, vi. 5 (elsewhere = εὐχή, which see) ;
once to 739A, 1 Kings viii. 45 (elsewhere = δέησις, ἔλεος).----(α) Prayer; with δέησις,
2 Chron. vi. 19, 29; Dan. ix. 3; Bar. ii, 14; 1 Mace. v. 37 ; Eph. vi. 18; Phil, iv. 6;
1 Tim. ii, 1, v. 5; cf. Rom. i. 10; see προσεύχομαι and δέησις. Compare αἰτεῖν ἐν
mp., Matt. xxi. 22, with νηστεία, Matt, xvii. 21; Mark ix. 29 ; Ποιεῖν πρ., 1 Tim. ii. 1;
προσκαρτερεῖν τῇ, ταῖς mp., Acts i. 14, ii, 42, vi. 4; Rom. xii. 12; cf. Luke vi. 12; Acts
xii. 5. In the LXX. προσευχὴν προσεύχεσθαι, 2 Sam. vii. 27; 1 Kings viii. 30. In
the N. T. προσευχῇ πρ., Jas, v. 17, With the gen. of the object wp. θεοῦ, to God, Luke
vi. 12; πρὸς τὸν θεόν, Acts xii. 5, is not to be taken with πρ., but with γινομένη. In
Rom. xv. 30, however, it belongs to wp., as in Ps. lxix, 14. Further, in Matt. xxi. 13,
οἶκος προσευχῆς, as in Mark xi, 17, Luke xix. 46, from Isa. ἵνὶ, 7—Luke xxii. 45 ;
Acts iii. 1,x. 4,31; 1 Cor. vii. 5; Eph. i. 16; Col. iv, 12; 1 Thess, i, 2; Philem, 4, 22;
1 Pet. iii. 7, iv. 7; Rev. v. 8, viii. 3, 4—(b) Place of prayer, 3 Mace. vii. 10, of the
house of prayer; Acts xvi. 13, 16, an open place (οὗ ἐνομίξετο προσευχὴ εἶναι); cf. Juvenal,
Sat. i. 3. 295; Joseph. Ané. xiv. 10. 28.

"Ex ὦ occurs comparatively seldom in the LXX., and isolatedly for words such as tnx,
np, xy, xiv, and others ; ἐχόμενος is often = yy, and sometimes = "18.—Karéyw, to
hold, hold fast; also to have in one’s power, to have under, to rule, and to hold back ; hence
according to the connection either = ¢o protect, or in a bad sense to imprison—(a) To hold
fast, to maintain, τὸν χόγον, Luke viii. 15; tas παραδόσεις, 1 Cor. viii. 12; τὸ καλόν,
1 Thess, v. 21; τὴν παῤῥησίαν, and other things, Heb, iii. 6, 14, x. 23 ; to have possession
of, to know, 1 Cor. xv. 2; Luke xiv. 9; 2 Cor. vi. 10; ¢o possess, 1 Cor. vii. 15.—(b) To
retain, Philem. 13, to limit, to hinder—(c) To hold in towards, to steer for the shore, Acts
xxvii. 40; see Lexicons. In the LXX. κατέχω is often = tnx, pin, Piel and Hiphil, also
wn, Smo, ἼΩΝ.

Z aw, ζῶ, ζῆν, imperf. ἔζων, Es, and so on, once Cod. B, Rom. vii. 9, the later form
ἔζην, imperative ζῆθι, Dan. ii. 4, iii. 9, v. 10, vi. 6, 21, elsewhere ζῇ. Fut. Attic, ζήσω,
Rom. vi. 2, Heb. xii. 9, undisputed ; also according to Lachm. Tisch. ed. 8,in John v. 25,
vi. 52, 57, 58, xiv. 19; 2 Cor. xiii, 4; Jas. ix. 15; in the LXX. Ps, exxxviii, 7,
exlii, 11; and in Ps, exxxviii, 7, Cod, A reads the form ζώσω, which does not appear in
the classics (answering to the epic ζώω, used as a dramatic form, which appears only in
the present and imperfect); cf., however, Herod. i. 120, ἐπέζωσε. The ζώσομαι named by
Trommius in Jer, xxxviii. 17, Ezek xvi. 7, is not ratified by the MSS. Elsewhere always
the later form ζήσομαι, aor. ἔζησα, for which, as also for the perfect ἔζηκα, which does not
occur in biblical Greek, the Attic writers use the corresponding form of βιόω, cf. Winer,
Buttmann, Kriiger, Kiihner. The distinction described by Trench between ἕωή and Bios
cannot be fully maintained, for ζῆν, ζωή, as the word to express the fact of life, designates
(better than βίος) true and actual life, Dio Cass. xix. 19, βιοὺς μὲν ἔτη τόσα, ζήσας δὲ
ἔτη ἑπτά; Xen, Mem, iii, 8, 11, νόμῳ μεμαθήκαμεν κάλλιστα ὄντα, δι᾿ ὧν ye Cv ἐπισ-

Ζάω 722 Συνξάω

τάμεθα ; Ecclus. xl. 29, ἀνὴρ βλέπων εἰς τράπεσαν ἀλλοτρίαν, οὐκ ἔστιν αὐτοῦ ὁ βίος ἐν
λογισμῷ ζωῆς. How this distinction is in keeping with that stated appears from ver. 28,
ζωὴν ἐπαιτήσεως μὴ Bedons.—In the LXX. ξζάω is=in, π. Τῦ is noteworthy that (dif-
fering from profane Greek) the LXX. use ζῆν transitively in a few places in the Psalms
in the aorist, as answering to the Hiphil of n, ζῆσαί twa, to make to live, to let live, Ps.
ΧΙ, 3, exix. 26, 37, 40, 50, 88,93, 107, 116, 149, 156, exxxviii. 7, exliii, 11, which does
not occur in the Apocrypha or the N. T.—In Heb. iv. 12, ζῶν is predicated of the word of
God, and the epithets which follow are related to it as the particular to the general. We must
not, however, suppose that the word here implies an antithesis to dead letters such as the
γράμμα in 2 Cor. iii. is said to mean, 2 Cor. iii. 6 being regarded as equivalent to Heb.
iv. 12. We should rather adopt the parallel of Plato, Phaedr. 276 A, τὸν τοῦ εἰδότος
λόγον λέγεις ζῶντα καὶ ἔμψυχον, οὗ ὁ γεγραμμένος εἴδωλον ἄν τι λέγοιτο Sixalws.—For
ξωή in the sense of future and eternal life (Matt. xix. 16, ἵνα ἔχω ζωὴν ai (Tisch. σχῶ),
compare Gen. ii. 9, iii. 22, 24; Deut. xxx. 14 sqq., xxxii. 49; Ps. xvi. 12, xxxvi. 11,
and often in Proverbs. In the Apocrypha, Ecclus. xlv. 6; 2 Mace. vii. 14. Ζωὴ αἰών.
only in Dan. xii. 2 and 4 Mace. xv. 2; compare dévvaos ζωή, 2 Mace. vii. 36; αἰώνιος
ἀναβίωσις ζωῆς, ver. 9. “Odds ζωῆς, Prov. v. 6, vi. 28, x. 18; Jer. xxi. 8. "Efodos
ζωῆς, Prov. iv. 23, viii. 35; πηγὴ ζωῆς, Prov. xiii. 15, xvi. 22; Jer. xvii. 13.

’"Ava€da, only in N. T. and patristic Greek ; the ἀναβιῶσαε of profane Greek does
not correspond with the soteriologic import of the biblical ἕωή. According to the analogy
of ἀναβιῶναι, ἀναζῆν is not = to return to life, to revive, but to live again, implying ter-
mination of the state of death and restoration of life. (a) Ofthe resurrection from the dead,
so Rom. xiv. 9, in the reading guaranteed by many MSS, and Versions, Xs ἀπέθανεν καὶ
ἀνέξησεν (since Griesbach, ἔζησεν), and in like manner, though not so fully guaranteed,
Rey. xx. 5, of λοιποὶ τῶν νεκρῶν οὐκ ἀνέξησαν (since Griesbach likewise ἔζησαν). (Ὁ)
Figuratively of religious renewal of the lost and ruined sinner, Luke xv. 24, οὗτος ὁ υἱός
μου νεκρὸς ἣν καὶ ἀνέζησεν, ἦν ἀπολωλὼς Kal εὑρέθη. In ver. 32, Tisch. 8 and Tregelles
read ἔζησεν, (c) In the same figurative sense as νεκρός, Rom. vii. 9, ἡ ἁμαρτία ἀνέζησεν ;
cf, ver. 8, dy. νεκρά,

uv do (as to the v in σὺν before o and ζ, see Buttm. p. 8), to live together or
in common, of being united one with another, eg. θηρίον ὕδατι σύξων, Aesch. Fr. 21D;
Dem. xix. 69, ols συζῆν ἀνάγκη τὸν λοιπὸν βίον, especially of spiritual fellowship of life,
Aristotle, Eth. Zud. vii. 12 = συναισθάνεσθαι καὶ συγγνωρίζειν = τὸ αὐτὸ αἶσθ. καὶ τὸ αὐτὸ
γνωρ. Eth. Nic. ix, 9, τοῦτο δὲ (sc. τὸ συναισθάνεσθαι) γίνοιτ᾽ ἂν ἐν τῷ συζῆν καὶ κοινωνεῖν
λόγων καὶ διανοίας" οὕτω γὰρ ἂν δόξειε τὸ συζῆν ἐπὶ τῶν ἀνθρώπων λέγεσθαι, καὶ οὐχ
ὥσπερ ἐπὶ τῶν βοσκημάτων τὸ ἐν αὐτῷ νέμεσθαι. In biblical Greek only in the N. T. by
Paul, and as meaning union with one another, (a) with reference to natural life, 2 Cor.
vii, 3, ἐν ταῖς καρδίαις ἡμῶν ἐστὲ εἰς τὸ συναποθανεῖν καὶ συνζῆν. (Ὁ) In the soteriologic
sense, Rom. vi. 8, of union with Christ, the condition of redeemed life, εἰ δὲ ἀπεθάνομεν

Συνζάω 728 Ζυμύω

σὺν Χῳ πιστεύομεν ὅτι καὶ συνζήσομεν αὐτῷ ; cf. vv. 9, 11; also 2 Tim. ii, 11 of the
fellowship of life arising out of this union, εἰ yap συναπεθάνομεν, καὶ συνξήσομεν ; ch.
ver. 10. Plut. Pyrrh. xx. 4, συζῆν per’ αὐτοῦ πρῶτον ὄντα πάντων τῶν ἑταίρων καὶ τῶν
στρατηγῶν. Ζωογονέω in the LXX. =, Lev. xi. 47, τὰ ζωογονοῦντα ; 1 Sam. xxvii
9,11. So also ζωοποιέω, Neh. ix. 6; 1 Kings v. 7; Ps. xxi. 20; Ecclus, vii, 13. I

Ζύμη, 7s, ἡ, leaven, according to Curtius, not to be connected with ξέω, but to be:
traced to an Indo-Germanic root ju in the sense to mix by beating, to mix. While φύραμα
signifies the mixed and kneaded dough, ξύμη is that which is mixed in the dough; ef.
Rom. xi. 16; 1 Cor. v. 6, 7; Matt. xiii. 33. The idea everywhere in Scripture con-
nected with leaven, except in Matt. xiii. 33, Luke xiii, 21, is that presented in 1 Cor,
v. 7, ἐκκαθάρατε τὴν παλαιὰν ζύμην, ἵνα ἦτε νέον φύραμα, καθώς ἐστε ἄζυσο. The
leaven destroys the quality designated νέον, it typifies what does not belong originally and
essentially to the life, that by which it is disturbed and penetrated, namely, sin, -This:
penetrative power of leaven (compare Hos. vii. 4) alone is the point of the comparison in«
Matt. xiii. 33, Luke xiii. 21 (compare Gal. v. 9), in the parable of the leaven. In all
other places ζύμη is the type of sin penetrating the daily life ; thus.it first appears in the
institution of the passover, Ex. xii. 15, 19, 20, 34, 39, xiii. 3, 7, and in the ritual of.
sacrifices, Ex. xxiii. 18, xxxiv. 25; Lev. ii. 11, 12, vi. 17, vii. 3; Deut. xvi. 3, 4; Amos
iy. 5 (wholly effaced in the LXX.). Following hereupon in the N. T. (a) 1 Cor. ν. 6-8,
where the παλαιὰ ξύμη, in contrast with the νέον φύραμα, wrought by the appropriation
of gospel blessings or by cleansing from sin (οἵ, Josh. v. 11, ἄξυμῳ καὶ νέα), designates the,
remains of the former conversation still lingering and perverting the Christian life,—not
only sin in itself, but sin as it characterized the previous heathen life of the readers. But
all that disgraces the Christian and detracts from his holy newness of life works after the
manner of leaven, of which it holds true μικρὰ ξύμη ὅλον τὸ φύραμα ζυμοῖ, 1 Cor. v. 6;
Gal. v. 9; and so (Ὁ) false doctrine is designated ζύμη, as opposed to that which has been
received (Gal. v. 9), or to the necessary renewal of the life, not as permeating sound
doctrine with foreign elements. Thus in Gal. v. 9 concerning the πεισμονή practised upon
the Galatians. Matt. xvi. 11, 12, οὐ wept ἄρτων εἶπον ὑμῖν' προσέχετε ἀπὸ τῆς ζύμης
τῶν Φαρισαίων καὶ Sad. ἀλλὰ ἀπὸ τῆς διδαχῆς. Mark viii. 15 (where Herodians are
named). In Luke xii. 1, ὑπόκρισις is named in the same connection with this leaven,
which finds its embodiment in the doctrine covering their conduct. In the LXX.=
“ky, On.

Zv 0, to leaven, to mix with leaven; rare in profane Greek, eg. in Plut., Hippocr.
(a) active, to permeate with leaven, 1 Cor. v. 6; Gal. v. 9. (Ὁ) The passive = the intrans,
to be leavened or mixed with leaven, and thus to ferment. In the LXX. - ΚΠ, both verb
and adj. Ex. xii 84, 39 ; Ley. vi. 17, xxiii. 17; Hos. vii. 4. In the N. T. Matt,
xiii, 83; Luke xiii, 21, ° 1 IE:

"Αζυμος 724 Κατηχέω

Δ ξυμος, ον, unleavened, in profane Greek only certified in Athen. iii. 74, and
Plato, Tim. 74 D, in this latter place in the inexact sense=wnfermented, therefore
unfinished, unprepared, τὴν δὲ τῶν νεύρων φύσιν ἐξ ὀστοῦ Kal σαρκὸς ἀζύμου κράσεως.
Often, on the contrary, in biblical Greek answering to the significance of ζύμη and ἄξυμα
in the ritual. life of Israel. (a) Literally, unleavened, of bread, Gen. xix. 3; usually the
neuter plural ἄξυμα φαγεῖν, ἑορτὴ τῶν ἀξύμων --ΓΥ 5, of the Passover, Ex. xii. 8 sqq.,
xiii. 6, 7, xxiii. 15, xxix. 2, 23, xxxiv. 17,18; also Lev. ii. 4, 5, vi. 16, vii. 2, viii. 2, 25,
x. 12, xxiii. 6; Num. vi. 15 sqq., ix. 11, xxviii. 17; Deut. xvi. 3, 8, 16; Josh. v. 11;
Judg. vi. 19-21; 1 Sam. xxviii. 24; 2 Kings xxiii. 9; 1 Chron. xxiii. 29; 2 Chron.
viii. 13, xxx. 13, 21; 2 Esdr. vi. 22; Ezek. xlv. 21. For the meanings, see ζύμη ;
Josh. v. 11, ἐφάγοσαν ἀπὸ τοῦ σίτου τῆς γῆς ἄζυμα καὶ νέα. In the Apocrypha only
1 Esdr. i. 17, vii. 14, and i. 10, where τὰ ἄξυμα denotes not the bread, but the paschal
offering. In the N. Τὶ (Ὁ) of the feast of the Passover, ἑορτὴ τῶν d., Luke xxii. 1; ai
ἡμέραι τ. ἀξ, Acts xii. 3, xx. 6; ἡ πρώτη ἡμ. τ. a, Mark xiv. 12; or ἡ mp. τ. a;
Matt. xxvi. 17; ἡ ἡμέρα τῶν ἀξ, Luke xxii. 7.—Mark xiv. 1, ἦν δὲ τὸ πάσχα καὶ τὰ ἀξ,,
shows how much importance was attached in particular to the ἀξ. ; compare the similar
combination, 1 Esdr. 1. 17, which perhaps explains the φαγεῖν τὸ πάσχα, John xviii. 28.
(©) Figuratively, in the sense named under ζύμη, ἄζυμα εἰλικρινείας, 1 Cor. v. 8; and of
men, 1 Cor. v. 7, ἵνα ἦτε νέον φύραμα, καθώς ἐστε ἄξυμοι, with reference to the newness
of life brought about by purification from sin.

Ἦ x 0s, ov, ὁ, according to Moeris, ed. Pierson, 175, the Hellenistic form for the
Attic 7x7; also τὸ ἦχος, according to Lachm., Tisch., Treg., Luke xxi. 25, ἐν ἀπορίᾳ ἤχους
θαλάσσης, following the analogy of τὸ πλοῦτος and other words, see Winer, ὃ 9. 2, 2;
this form, however, is quite unknown in the O. T. and biblical Greek, and hence perhaps
it is more correct to accent ἠχοῦς from ἤχω which occurs in biblical Greek, Job iv. 13 ;
Wisd. xvii. 18. (a) Sound, tone, noise, LXX. = ἤθη, fix’, ypn, of no importance, however,
for any special word; κυμάτων ἦχ., Ps. Ixv. 8; Jer. li. 42; σάλπιγγος, Ps. cl. 3;
Heb. xii. 19; Acts ii. 2, ὥσπερ φερομένης πνοῆς βιαίας. (Ὁ) Talk, report, rumour, like
ἠχή, εχ. in Plut., ἠχώ in Herod. and Pindar. Thus in Luke iv. 37. In the O, T. and
in the classics ἦχος is used only of tone, sound, etc.

"Hx é @, (a) intrans. to sound, ring, peal, clang, roar, bluster, according to the kind of
noise; in the LXX. eg. 1 Kings i. 41, Ps. xlvi. 4, Ixxxiii, 3=non; 1 Sam. i. 11,
Jer. xix. 3=55y. In the N. T. only in 1 Cor. xiii. 1, χαλκὸς ἠχῶν. (Ὁ) Transitive, to
cause to sound, eg. ὕμνους, etc., in the Tragedians, Dem. So sometimes in the O, T.,
Isa, li, 15, ὁ Oeds—nyav τὰ κύματα θαλάσσης ; Ecclus. xlv. 9, φωνήν. Without object,
Ecclus, 1. 16, ἐν σάλπιγξιν ἤχησαν, ἀκουστὴν ἐποίησαν φωνὴν μεγάλην ; cf. Plut. Coriol.
xxxviii. 2, ἠχεῖν καὶ διαλέγεσθαι,

Κατηχέω, rare, and only in later Greek, not in the LXX. or Apocrypha -- ἰο sound

Κατηχέω 725 Κατηχέω

hither and thither, to echo, to resound, and hence γα νΟΎ,--ττὰϑ intrans. verbs often
become trans, by the addition of κατά, eg. κατάδω, καταβακχεύω, καταγελάω, καταθρηνέω,
καταργέω, and others; compare the German prefix Je in beklagen, belachen, beweinen,
beregnen, ete., where it expresses “the full influence of the verb upon its object, and thus
forms pure transitives with the accus. of the person or thing,” Grimm. Wd.i. 1203. Thus
κατηχεῖν, (a) to make a sound, both with the acc. and with the gen., which occurs but
seldom. Vhilostr. Jmag. i. 19, p. 791, βακχεύει ἐν αὐτῇ Διόνυσος καὶ ἐπιῤῥοθοῦσιν ai
βάκχαι, ἁρμονία δέ, ὁπόση ὀργιάξει, κατηχεῖ τῆς θαλάσσης, and in some applications cited
by Suidas, τῶν πόρων, οἰκίας, though the genitive does not point to an intransitive meaning,
and though the connection in Philostr. indicates a sownding down to (von Zezschwitz,
Katechetik, i. 19), but, as in many verbs with κατά, denotes the direction against
something, an idea very much implied in ἠχεῖν ; compare also κατακλαίειν τινός, to weep
for some one, to weep before him for something. But usually it is combined with the
accus., and always with the accus. of the person, to sound to some one, to make to echo
round one (cf. to sing to); Lucian, Jupp. tr. 39, ob yap ἀληθείας μέλει τοῖς ποιηταῖς, ἀλλὰ
τοῦ κηλεῖν τοὺς ἀκούοντας Kai διὰ τοῦτο μέτροις τε κατάδουσι Kal μύθοις κατηχοῦσι καὶ
ὅλως ἅπαντα ὑπὲρ τοῦ τερπνοῦ μηχανῶνται. This leads on (Ὁ) to the use of the word for
oral instruction, especially in N. T. and patristic Greek, which is anticipated in its
application to rumours, communications to a person, reports, accounts, especially in the
passive=to hear or learn, active therefore=to cause to hear, learn, or understand, as in
Philo, leg. ad Caj. ii. 575. 9, κατήχηται δὲ ὅτι «.7.r., he was informed of the report ; cf.
"Hyos (b). So often in Plut. de fluv., in the phrase κατηχηθεὶς περὶ τῶν συμβεβηκότων,
vii. 2, viii. 1, xvii. 1, for which xi. 1, περὶ δὲ τῶν συμβεβηκότων ἀκούσας. So in the
N. T. Acts xxi. 21, κατηχήθησαν δὲ περὶ σοῦ ὅτι ἀποστασίαν διδάσκεις ; ver. 24, ὧν
κατήχηνται περὶ σοῦ οὐδέν ἐστιν; cf. Vit. Jos. 65, ὅταν μέντοι συντύχῃς μοι, Kal αὐτός
σε πολλὰ κατηχήσω τῶν ἀγνοουμένων, “I will hear or be taught of thee something
altogether new, unknown.” In the sense to hear or learn, κατηχεῖσθαι stands contrasted
with more exact knowledge, and so κατηχεῖν may stand in contrast with more thorough,
more exact communication, Luke i. 3, 4, ἔδοξε κἀμοὶ... ἀκριβῶς καθεξῆς σοι γράψαι,
iva ἐπιγνῷς περὶ ὧν κατηχήθης λόγων τὴν ἀσφάλειαν. Connected with this is the use of
κατήχησις in a passage of Chrysippus preserved in Diog. L. vii. 89, the earliest instance
from which the later, and especially the ecclesiastical usage, may be explained,
διαστρέφεσθαι δὲ τὸ λογικὸν ζῶον ποτὲ μὲν Sia τὰς τῶν ἔξωθεν πραγματειῶν
πιθανότητας, ποτὲ δὲ διὰ τὴν κατήχησιν τῶν συνόντων, “crebris sermonibus eorum
quibuscum versatur ;” cf. Galen. de plac. Hipp. et Plat. v. 290. 33, ἐπειδὰν γὰρ λέγῃ (ὁ
Χρύσιππος) tas περὶ ἀγαθῶν καὶ κακῶν ἐγγίγνεσθαι τοῖς φαύλοις διαστροφὰς διά 1ε τὴν
πιθανότητα τῶν φαντασιῶν καὶ τὴν κατήχησιν, Where in what follows there corresponds
τὴν νίκην κιτλ. ἐπαινούμενά τε καὶ μακαριζόμενα πρὸς τῶν πολλῶν ἀκούοντες ὡς ἀγαθά,
περὶ δὲ τῆς ἥττης τε καὶ τῆς ἀτιμίας ὡς κακὰ ἑτοίμως πειθώμεθα. Accordingly we find
κατήχησις, Οἷο, ad Ati xv. 12, quid aetati credendum sit, quid nomini, quid haereditati,

Κατηχέω 726 Θέλω

---

quid κατηχήσει, magni consilii est. In these places it may denote the instructive
teaching and convincing or winning influence of public opinion ; he who κατηχούμενος
ἀκούει τοῦ σύνοντος Kat πείθεται. He learns to know and to appropriate representations
as his own by the influence of what he hears. Thus the word has been applied to the
instruction of youth ; cf. the passage quoted by Wetstein from Porph. gu. Homer, ἡμεῖς δὲ ἐκ
τῆς παιδικῆς κατηχήσεως περινοοῦμεν μᾶλλον ἐν τοῖς πλείστοις ἢ νοοῦμεν. The κατήχησις
“ effects a circumscribed roundabout knowledge, but not a thorough understanding.” In
the same sense, but passive, the substantive occurs several times in Sext. Empir. Thus
κατηχεῖν grows into a term, techn. as we find it in ecclesiastical Greek for the first
fundamental, persuasive instruction in Christianity, without addition as in Acts xviii. 25,
οὗτος ἣν κατηχημένος τὴν ὁδὸν τοῦ κυρίου; cf. ver. 26, ἀκριβέστερον αὐτῷ ἐξέθεντο τὴν
ὁδὸν τοῦ θεοῦ; cf. Hippocrates, κατήχησις ἰδιωτέων, the oral exhortation of the physician
to explain to and instruct the sick man concerning the nature and meaning of his
sickness. But this usage is not yet fixed in the N. T., for in Rom. ii. 18, 1 Cor. xiv. 19,
Gal. vi. 6, it is used for instruction generally, as in Lucian, Asin. 48, where it is
interchanged with 8dacKxex ; whereas in Lucian, Philopatr. 17, εὐστόμει καὶ μηδὲν εἴπῃς
φλαῦρον θεοῦ δεξιοῦ, ἀλλὰ κατηχούμενος πείθου map’ ἐμοῦ, clearly in mockery of the
manner and design of the Christian κατηχεῖσθαι, of which Clem. Alex. Strom. vi. 15
says, κατηχοῦνται of ἐξ ἐθνῶν ἰδιῶται ἐξ ἐπιβολῆς δεχόμενοι τὸν λόγον. (Still, this
treatise is not Lucian’s, but dates from the time of Julian.) At any rate we should look
for the origin of this usage, as the passage from Chrysippus shows, in the Stoic sphere.
See the thorough explanation of the word, though differing in some points from the
above, in Von Zezschwitz, System der chr. Katechetik, i. 17 sqq.

Θέλω, thus always in biblical Greek, but in Attic prose the strengthened form ἐθέλω
prevails, whence is derived the imperfect ἤθελον and the aorist ἠθέλησα ; future θελήσω
(connected according to Curtius (726) with the Sanscrit dhar, to apply oneself to something,
to begin ; others give different explanations)=to will. As to the distinction between θέλω
and βούλομαι, θέλειν is the stronger word to denote the will pressing on to action; cf.
eg. βούλημα, not like θέλημα denoting the substance of the law, but intention underlying
the law ; βουλή, counsel, conclusion ; θέλημα, resolve ; θέλημα, moreover, denotes the will
of God which must be done, but βουλὴ θεοῦ refers only to God’s self-afirmation in His own
acting. θέλειν corresponds, like βούλεσθαι in the LXX., to the Hebrew 38 and
7PM (once 0é\w=7¥9, 1 Chron. xxviii. 4), but it is more frequently used for these than is
βούλομαι ; see also under εὐδοκέω. While βούλεσθαι and βουλεύεσθαι, especially the
latter, answer to the Hebrew /¥', and βουλή in particular is the usual word for ΠΥ, we
never find this Hebrew word rendered by θέλημα and θέλησις, two Hellenistic forms
foreign to profane Greek, which almost always are=/'D0 and ἤν, for which in turn we
never find βουλή. This shows that βούλεσθαι and θέλειν differ as decree and resolve,

and θέλειν in the LXX. and N. T. denotes elective inclination, love, occurring frequently
Ss

Θέλω 727 Θέλω

in biblical Greek with the acc. of the object, which is rare with βούλεσθαι. The strong
i89, to refuse, is usually rendered by od θέλειν, and rarely by οὐ BovrA. Θέλειν. further
is=to be about. to, βούλ. never. Nevertheless BovA. may be exchanged for θέλειν, and
θέλειν, though far more rarely, for βούλ. It stands
(L)=to will, equivalent to to purpose, to be decided, to have the will, over against
or side by side with ποιεῖν, Rom. vii. 21; John viii. 44; 2 Cor. viii. 11; with
ἐνεργεῖν, Phil. ii. 13; Matt. viii. 2, ἐὰν θέλῃς ; ver. 3, θέλω. Cf. od θέλειν, not to
will, to refuse, to oppose, Matt. xviii, 30, xxi. 29, xxiii. 37, and often. Also to be
inclined to, Acts xxvi. 5, ἐὰν θέλωσε μαῤτυρεῖν. Weakened=to have a mind to, to
list, John iii. 8; od θέλειν, not to be inclined, to intend not, Matt. i. 19, and often.
With infinitive of the subject-matter following, Matt. xiv. 5,.xxvi. 15; Mark vi. 19,
xi. 14; Luke xiii. 315; Acts xiv. 13, xix. 33, xxiv. 27; Rom: vii. 21; 2 Thess.<iii,
10. Rarely in this sense with the accusative of the object, as in Rom. vii. 15, οὐ yap
ὃ θέλω τοῦτο πράσσω; vv. 10, 19, 20; 1 Cor. vii. 36; Gal. v. 17; John xv. 7; 2 Pet.
iii. 5 ; also followed by the accus. with the infinitive, as in John xxi. 22, 23, ἐὰν αὐτὸν
θέλω μένειν; 1 Thess. ii, 4, and in the Pauline θέλω ὑμᾶς εἰδέναι, Col. ii. 1; οὐ Ow
ὑμᾶς ἀγνοεῖν, Rom. i. 18, xi. 25; 1 Cor. x. 1, 20, xii. 1; 2 Cor.i.8; 1 Thess, iv, 13.—
(11) To will, in the sense of to endeavour, to desire, rarely by itself, as in Matt. xv. 28,
γενηθήτω σοι ὡς θέλεις ; xxii. 17, 6 θέλων λαβέτω, usually with a statement of the thing
desired ; thus with the infin. of the subject-matter following, Matt. v. 42, xii. 38, xx. 26,
28; Mark viii. 34, 35, ix. 35, x. 43, 44; Luke viii. 20; ix: 23, 24, x. 24, 29, xvi. 26;
John vi. 21, ix. 27; Gal. iii. 2, iv. 20, vi. 12, ete. With the accus. of: the object, Matt.
xvii. 12; Mark ix. 13, xiv. 36; Luke v. 39; 1 Cor. iv. 21; with accusative ¢. infin.
following, Acts xvi. 3; 1 Cor. vii. 7, 32, xiv. 5; Gal. vi. 18, likewise rare ; followed by
ἵνα, Matt. vii. 12; Mark vi. 25, x. 35; Luke vi. 31; John xvii. 24; oftener with
the simple conjunction in an indirect question, Matt. xiii, 28, xx. 32, xxvi. 17, xxvii.
17, 21; Mark x. 36, xiv. 12, xv. 9,12; Luke ix, 54, xviii. 41, xxii 9; 1 Cor. iv. 21.
| —Luke xii. 49, τί θέλω εἰ ἤδη ἀνήφθη.----(111.) Answering to the Hebrew 75%, it stands
for what one chooses, likes, is inclined to, Matt. ix. 13, ἔλεον θέλω καὶ od θυσίαν, from Hos.
vi. 6 ; so Matt. xii. 7. Matt. xxvii. 43, εἰ θέλει αὐτόν, from Ps. xxii. 9; Heb. x. 5, 8,
from Ps, xl. 7. But it is in O. T. quotations that it occurs thus; the construction
with ἐν, often appearing in the LXX. (see εὐδοκεῖν), occurs only in Col. ii. 18, θέλων ἐν
ταπεινοφροσύνῃ καὶ θρησκείᾳ τῶν ἀγγέλων. Passages such as 1 Tim. ii. 4, Jas. iv, 15,
1 Pet. iii, 17, have been influenced by this use, and connected herewith are the Hellenistic
forms, foreign to profane Greek, θέλημα, θέλησις, θελητής, θελητός, the two last not in the
N. T. How foreign this use of θέλειν essentially is to N. T. Greek, is clear from 1 Pet.
iii. 10, where instead of the simple ὁ θέλων ἕωήν of the LXX. in Ps. xxxiv. 13, we have
ὁ θέλων ἕωὴν ἀγαπᾶν. We cannot thus, moreover, explain John v. 21, ods θέλει ξωοποιεῖ ;
Rom. ix. 18, dpa οὖν ὃν θέλει ἐλεεῖ, ὃν δὲ θέλει σκληρύνει. The expression is employed
to give emphasis to the divine. sovereignty, In like manner the negative μή, οὐ, θέλειν,

Θέλω 728 Θέλημα

is by no means always equivalent to the O. T. i82 of pcesitive negation ; cf. for example,
Matt. i 19 with xxiii. 37, xxvii. 34; Luke xv. 28 with xix. 14, 27; John ν, 40;
xxi. 183 Acts vii. 39; Rom. vii. 16, 19, and other places,

© éX na, Tos, τό, an Hellenistic word foreign to profane Greek, even still in tho
Christian era, LXX.=/57 and ji¥, and therefore not denoting will as demand, but as an
expression of inclination, or pleasure, towards that which is liked, that which pleases and
creates joy ; cf. Isa. lviii. 3, 13 and Ps. exlv. 19, where with δέησις it denotes a psychological
characteristic. Isa. xxiii. 26, τὰ θελήματα τῆς καρδίας αὐτῶν. Compare θελητὴς νόμου,
1 Mace. ii. 42. Hence also often like θέλω in combination with ἐν, eg. Ps. i. 2, xvi. 3;
Eccles. v. 3; Mal. i. 10. When it denotes God’s will, it signifies His gracious disposition
towards something, Mal. i. 10, Jer. ix. 23, Isa. lxii. 4, Ps, xxx. 6, and is also used to
designate what God Himself does of His own good pleasure, Ps. ciii. 7, ἐγνώρισε τὰς ὁδοὺς
αὐτοῦ τῷ Μωυσῇ, τοῖς υἱοῖς "Iop. τὰ θελήματα αὐτοῦ ; compare vy. 6, 8 sqq., what He
desires or directs as well-pleasing to Him, Isa. xliv. 28, Ps. ciii. 21, so that it does not
signify a command, but the expression of His good pleasure, Ps. cxliii. 10, δίδαξόν pe τοῦ
ποιεῖν τὸ θέλημά σου ; xl. 9, τοῦ ποιῆται τὸ θέλημά cov ὁ θεός μου ἠβουλήθην, καὶ τὸν
νόμον σου ἐν μέσῳ τῆς καρδίας wov. It is not upon the whole frequent in the LXX.;
but it is the usual rendering for 727, while ΠΣ is more frequently =Sexros. In the
Apocrypha, too, it occurs comparatively seldom, and has the same meaning, Ecclus,
xxxv. 17, xliii. 16; of God’s will, 1 Esdr. viii, 16, ix. 9; 2 Macc. i. 3; cf. 1 Mace.
iii, 60, ὡς δ᾽ ἂν ἦ θέλημα ἐν οὐρανῷ, οὕτω ποιήσει, cf. Isa. xliv. 28.

In the N. T. it is much more frequent, but it does not occur in Phil.,; 2 Thess.,
1 Tim., Titus, Philem., James, 2 and 3 John. The N. T. usage differs from the LXX. in this,
that as a rule it stands for the will of God; otherwise onlyin Luke xxiii. 25; John 1. 18 ;
1 Cor. vii. 37; Eph. ii. 3; 2 Tim. ii. 26; 2 Pet. 1, 21 (in 1 Pet. iv. 3, Lachm., Tisch.,
Treg. read βούλημα). Its import is the same as in the LXX.; nowhere is it a name for
the commands of God as such, whether in any particular case or in general, but it
designates what occurs, or what should be done by others, as the object of God’s good
pleasure, be it in the carrying out of the divine purpose or the accomplishment of what He
would have. ‘Thus it stands (1.) for that which God purposes, or has purposed, what He
regards, or does, as good, Matt. xxvi. 42, γενηθήτω τὸ θέλημά σου; cf. Luke xxii. 42;
Acts xxi. 42, τὸ θέλημα τοῦ κυρίου γινέσθω; Matt. xviii. 14; 1 Pet. iii, 17, εἰ θέλοι τὸ
θέλημα τοῦ θεοῦ ; iv. 19, of πάσχοντες κατὰ τὸ θέλημα τοῦ θεοῦ, and especially as used
by Paul, both with reference to God’s saving purpose, Eph. i. 5, προορίσας ἡμᾶς εἰς
viobeclay .. . κατὰ τὴν εὐδοκίαν τοῦ θελήματος αὐτοῦ ; ver. 9, γνωρίσας ἡμῖν TO μυστήριον
τοῦ θελήματος αὐτοῦ, κατὰ τὴν εὐδοκίαν αὐτοῦ ; ver. 11, κατὰ τὴν βουλὴν τοῦ θελήματος
αὐτοῦ, and in particular to the tracing back his apostleship to the will of God, 1 Cor.
i, 1; 2 Cori, 1; Gal. i. 4; Col. 1, 1; 2 Tim. i. 1, as bestowed upon not only by the
sovereign, but by the gracious will of God; cf. Eph. iii. 7,8; Tit. i. 3; Gal. i. 15, εἰ al.

Θέλημα 729 Θεός

Θέλημα still in this sense occurs in Rom. i. 10, xv. 32; 2 Cor. viii. 5; Rev. iv. 11;
Acts xxii. 14. Once it stands absolutely, 1 Cor. xvi. 12, καὶ πάντως οὐκ ἦν θέλημα ἵνα
νῦν ἔλθῃ, where Theodoret, Oecum., Bengel, et al., refer it to God’s will (cf. 1 Macc
iii. 60), and not to the willingness of Apollos. ;

(IL) Of the carrying out of God’s will by others, and this (a) with reference to what
God has ordained, Acts xiii. 22, ἄνδρα κατὰ τὴν καρδίαν μου ὃς ποιήσει πάντα τὰ θελήματά
μου (from Isa. xliv. 28 with 1 Sam. xvi. 1; Ps. Ixxxix. 21). So of the Father's will
in redemption, as carried out by Christ, John iv. 34, v. 30, vi. 38, 39, 40, ix. 31, com-
pare Heb. x. 7, 9, 10. (Ὁ) With reference to God's will or good pleasure to be carried
out by us, Rom. xii. 2, εἰς τὸ δοκιμάζειν ὑμᾶς τί τὸ θέλημα τοῦ θεοῦ τὸ ἀγαθὸν καὶ
εὐάρεστον καὶ τέλειον, with an implied reference to God’s judgment. Thus Rom. ii. 18 ;
Eph. v. 17, vi. 6; Col. i. 9, iv. 12; 1 Thess. iv. 3, v.18; Heb. x. 36, xiii. 21; 1 Pet.
ii, 15; 1 John ii. 17, v. 14; John vii. 17; Matt. vii. 21, xii. 50, xxi. 31; Mark iii. 35;
Luke xii. 47. ΒΥ taking note of this, the prayer in Matt. vi. 9, γενηθήτω τὸ θέλημά
σου x.T.X., receives its full weight and import, and its distinctive colouring side by side
with the first petition. The plural only in Acts xiii. 22; Eph. ii. 3; and according to B,
in Mark iii. 35.

Θέλησις, ews, ἡ, like θέλημα, an Hellenistic word = will, pleasure. LXX.=/50,
Ezek, xviii. 23, μὴ θελήσει θελήσω τὸν θάνατον τοῦ ἀνόμου =“ willingly,” “with
pleasure I do not,” etc, ἤν, 2 Chron. xv, 15; Prov. viii. 35, ἑτοιμάζεται θέλησις παρὰ
κυρίου. In some MSS, also, Ps. xxi. 3 = "WS, instead of δέησις, parallel with ἐπιθυμία.
In the Apocrypha, Wisd. xvi. 25, πρὸς τὴν τῶν δεομένων θέλ. ; Tob. xii. 18 ; 2 Mace,
xii, 16, τῇ Tod θεοῦ θελήσει; 3 Mace, ii. 26, τῇ ἐκείνου θέλ. In the N. T. Heb. ii. 4,
συνεπιμαρτυροῦντος τοῦ θεοῦ κατὰ τὴν αὐτοῦ θέλησιν, after His good pleasure; cf. Matt.
xi, 26, οὕτως εὐδοκία ἐγένετο ἔμπροσθέν σου.

Θεός. As to Paul's predicative designation of Christ as θεός, we cannot appeal to
the Johannine advance from vids θεοῦ to θεός, John x. 33, nor can we say with Beck (on
Rom. ix. 5), that Xs θεός sprang from vids θεοῦ just as fairly as ἄνθρωπος Ἃς ᾽ς
(1 Tim. ii, 5; Rom. ν. 15; 1 Cor. xv. 21) from vids ἀνθρώπου ; because the manhood of
Christ is never in question in Paul’s writings, and ἄνθρ. Xs "Is hardly can be said to
have arisen from the apostle’s use (which is rare) of vids ἀνθρώπου. This only may with
certainty be affirmed, that υἱὸς θεοῦ is true of Christ in a special manner and with a
sense of its own. But there is no need of these considerations in the case of Rom. ix. 5.
The expression there, ἐξ dv ὁ Χριστὸς τὸ κατὰ σάρκα, ὁ dv ἐπὶ πάντων Θεὸς
εὐλογητὸς εἰς τοὺς αἰῶνας, corresponds so completely with the O. T. contrast
between πος and 12, that it is impossible not to be reminded of this. We must of
necessity be thus reminded even were we to separate ὁ ὧν ἐπὶ παντῶν θεός from what
precedes as a doxology of God. Maintaining this contrast, which the so-called doxology
itself fully suggests, the subject cannot be changed; and the τὸ κατὰ odpxa—which in

Θεύς 730 Θεόπνευστος

this form and not the simple κατὰ σάρκα leads us to expect ἃ contrast—receives its due
weight by the following still further designation of the subject as ὁ ὧν κτλ. Otherwise
we should have expected the apostle would have written ὁ δὲ ἐπὶ πάντων θεὸς x.7.X.,
so as to close his summary of the privileges of Israel with a doxology of God. In
keeping with Tit. ii. 13 is 2 Pet. i. 1, τοῖς ἰσότιμον ἡμῖν λαχοῦσι πίστιν ἐν δικαιοσύνῃ
τοῦ θεοῦ ἡμῶν καὶ σωτῆρος ᾿Ιησοῦ Χριστοῦ, where the union of τ. θεοῦ ἡ. καὶ σωτῆρος
as predicates of Jesus Christ are confirmed by the distinguishing of God and Christ in
ver. 2, ἐν ἐπιγνώσει τοῦ θεοῦ καὶ ᾿Ιησοῦ τοῦ κυρίου ἡμῶν. Compare also iii. 18,
αὐξάνετε ἐν χάριτι καὶ γνώσει τοῦ κυρίου ἡμῶν καὶ σωτῆρος ᾿Ιησοῦ Χριστοῦ. And the
same is true of 2 Thess. i. 12, κατὰ τὴν χάριν τοῦ θεοῦ ἡμῶν καὶ κυρίου "Iv. Xv.

While the question whether Christ is called God, or more accurately, whether the
predicate God is attributed to Him,—for only as a predicate does it occur—must thus
be answered in the affirmative, the reading adopted by Tregelles, and fully examined
and vindicated by Hort (Z’wo Dissertations ; I. on μονογενὴς θεός in Scripture and
Tradition, etc., London 1876), in John i. 18, μονογενὴς θεὸς ὁ ὧν εἰς τὸν κόλπον TOD
πατρὸς ἐκεῖνος ἐξηγήσατο, instead of ὁ μονογενὴς vids, still remains unique, and a
solecism which would be unbearable if we had to read 6 povoy. 6. But, omitting the
article, this designation of Christ does not go far beyond the use of θεός as predicated of
Christ in John i. 1; it is rather in keeping with it, pointing back thereto and involving
it. But it must neither be rendered, “no one hath ever seen a God, an only-begotten
God who is in the Father’s bosom, He hath declared Him” (Harnack in Schiirer’s Zheol.
Zeit. 1876, p. 545); nor with Weiss, “the Divine Essence hath no one seen, an only-
begotten of the Divine Essence hath declared Him.” The first rendering mistakes the
θεόν without the article in the preceding θεὸν οὐδεὶς ἑώρακεν πώποτε, and the real value
of the article in 6 ὧν κιτιλ. ; the second degrades θεός to the position of an adjective, and
gives μονογενής the rank of a substantive. The text should be translated thus, “Who
God is no one has ever seen; the only-begotten God is,” etc. But weighty as are the
grounds for this reading, the fact has not yet been sufficiently estimated that not a single
Western authority witnesses for it, though the formula μ. @. as applied to Christ (without
reference to John i. 18) was familiar to them as well as to the Greek Fathers. That the
reading wavers in i. 18 only, and not in iii, 16, 18, 1 John iv. 9, does not tell specially
for μ. θ., because in these latter places there was no temptation to introduce, instead of
μ. vids, a formula already current in ecclesiastical language before the Christological
controversies arose, and unopposed even by the Arians. Rhetorical rather than dogmatic
considerations must have led to its adoption in i. 18.

Θεόπνευστος, ον, gifted with God’s Spirit, breathing the Divine Spirit (but not =
inspired by God), The term belongs only to Hellenistic and ecclesiastical Greek, and as
peculiar thereto is connected with expressions belonging to the sphere of heathen
prophecy and mysteries, θεοφύρος, θεοφόρητος, θεοφορούμενος, θεήλατος, θεοκίνητος,

Θεύπνευστος 731 - Θεόπνευστος

θεοδέγμων, θεοδέκτωρ, θεοπρόπος, θεόμαντις, θεόφρων, θεοφράδμων, θεοφραδής, ἔνθεος,
ἐνθουσιαστής, et al., to which Hellenistic Greek adds two new words, θεόπνευστος and
θεοδίδακτος, without, however, denoting what the others do—an eestatic state. © The
statement of Huther, repeated from his time downwards, on 2 Tim. iii, 16, πᾶσα “γραφὴ
θεόπνευστος, that θεόπν. is used in the classics of poets and seers to denote what Cicero
says, Pro Arch, 8, “nemo vir magnus sine aliquo aflatu divino unquam fuit,” is clearly
incorrect, for θεόπν. occurs neither in the classics nor in later Greek. In Plut. De plac.
phil. ν. 2 (904 F), rods ὀνείρους τοὺς θεοπνεύστους Kat’ ἀνάγκην γίνεσθαι, τοὺς δὲ φυσι-
κοὺς ἀνειδωλοποιουμένης ψυχῆς τὸ συμφέρον αὐτῇ x.7.2., it is in all probability due to
the transcriber, who had in his mind θεόπν. in the sense of the Vulgate rendering,
divinitus inspirata, and it stands, as Wyttenbach supposes, for θεοπέμπτους. It occurs
also. in Ps.-Phocyl. 121, τῆς δὲ θεοπνεύστου σοφίης λόγος ἐστὶν ἄριστος (if the whole
passage is not to be cancelled, as Bernays thinks, because disturbing the connection),
and in the 5th book of the Sibylline Verses, 308, Κύμη 8 ἡ μωρὰ σὺν νάμασιν τοῖς
θεοπνεύστοις, and ver, 406, ἀλλὰ μέγαν γενετῆρα θεὸν πάντων θεοπνεύστων ’Ev θυσίαις
ἐγέραιρον κατὰ. The Pseudo-Phocylides, however, was an Hellenist, and the author
of the 5th book of the Sibyllines was most probably an Egyptian Jew living in the
time of Hadrian. We find the word in Christian soil in 2 Tim. iii. 16, perhaps the first
traceable employment of it in writing. Wetstein quotes from the vita Sabae (in Cotelerii
monum.) the passage, ἔφθασε τῇ τοῦ Xu χάριτι ἡ πάντων θεοπνεύστων, πάντων
χριστοφύρων αὐτοῦ συνοδία μέχρι ὁ ὀνομάτων, and the designation of Marcus Eremita,
θεόπνευστος ἀνήρ. In these last two passages, and in Sibyll. v. 406, it is clear that we
have the passive meaning = gifted or filled with God’s Spirit, divinely spirited (not
inspired, a distinction which Ewald rightly notes, Jahrb. f. bibl. Wissenschaft, vii. 68 sqq.,
ix. 91sqq.). Thus γραφὴ θεόπν. cannot mean inspired by God in the sense of the Vulgate ;
when joined with such words as γραφή here, νᾶμα, spring (Sibyl. v. 308), it is equivalent
to breathing a divine spirit, the spirit of God, in keeping with the ordinary transference of
the passive into the active meaning, as we find it in ἄπνευστος, εὔπνευστος, badly or well
imbued, breathing forth good or ill; cf. Nonn. paraphr. ev. Joh. i, 102 sqq., οὗ ποδὸς
ἄκρου ἀνδρομέην παλάμην οὐκ ἄξιος εἰμὶ πελάσσας, λῦσαι μοῦνον ἱμάντα θεοπνεύστοιο
πεδίλου; 129, βαπτίζειν ἀπύροισι καὶ ἀπνεύστοισι λοέτροις. In keeping with this,
Phocyl. 121 may be interpreted; certainly the rendering, “ wisdom gifted with a divine
spirit or breathing a divine spirit,” must have the preference, for θεόπν. thus has the
same meaning as in the other passages, A transference of meaning to inspired by God,
given by God, can hardly be explained or vindicated; this meaning might, without
straining the context, suit Ps.-Phocyl. 121, but certainly is inadmissible as an epithet of
γραφή, 2 Tim. iii. 16. The signification, spirit-filled, breathing the Spirit of God, is in
keeping with the connection, especially with the ὠφέλιμος «7A. and τὰ δυνάμενά ce
σοφίσαι, ver. 15, and likewise with the language employed in other places, eg. in the
Hebrews, where what Scripture says is distinctly designated the saying or word of

Θεύόπνευστος 732 Θρησκός

the Holy Ghost; cf. also Acts xxviii. 25. Origen, Hom. 21 in Jer, sacra volumina
spiritus plenitudinem spirant. Cf. my article, “ Inspiration,” in Herzog and Plitt, Real-
Ene. vi. 146 sqq.

Θεοσέβεια, as, ἡ, the fear of God, Xen., Plato. LXX. =O" ny, Gen. xx. 11;
‘IN ΠΝ, Job xxviii. 28. In the Apocrypha, Ecclus. 1. 25; Bar. v. 4; 4 Mace. i. 9,
vii. 6, xvii. 15. The strictly biblical word is φόβος θεοῦ, φοβεῖσθαι, φοβούμενος τὸν
θεόν.----Τὰ the N. T. 1 Tim. ii. 10, ἐπαγγέλλεσθαι θεοσέβειαν, “ professing the fear of
God, reverence for God;” see ἐπαγγέλλω.----Θεοσεβής occurs in the LXX. in Ex, xviii.'21,
Job. i. 1, 8, ii. 3 = DTN st. Ex. xviii. 21, θεοσεβεῖς, ἄνδρας δικαίους, μισοῦντας
ὑπερηφανίαν. In the Apocrypha, Judith xi. 16; 4 Mace. xv. 23.

Θνήσκω, fut. θανοῦμαι, in Prov. xiii. 15; aor. ἔθανον, 2 Mace. xiii. 7; - perf.
τέθνηκα, infin. τεθνηκέναι, Acts xiv. 19, τεθνάναι, 1 Mace. iv. 35 =ny (but far oftener
rendered by ἀποθνήσκω), usually in the perfect, whose participle is=2, Θνητός is
rare in the LXX.; Prov. xx, 24 -- ΕΝ Isa. 11. 12 =n; Job xxx. 28 - Π, Θάνατος is
in the LXX. = ny, ™m», also 124, NY; once according to the sense = 0", 1 Sam. i. 11.—
*A@avacia does not occur in the LXX. but often in the Apocrypha, Wisd. iv. 1, viii. 13,
17, xv. 3; 4 Mace. xiv. 5; compare ἀθάνατος, Wisd. i. 15; Ecclus. xvii. 30; often in
4 Mace., eg. vii. 3, xiv. 6, xviii. 23. ᾿Αποθνήσκω in the LXX.=mw»; twice =a,
Gen. vii. 21; Num. xvii. 135. a5w, 2 Chron. xii. 16, xiv. 1.

Συναποθνήσκω, to die together with, Herod. Xen., Plato. Not in the 1 ΧΧ,
In the Apocrypha only in Ecclus. xix. 10. In the N, T. Mark xiv. 31; 2 Cor. vii. 3,
On 2 Tim. ii. 11, see συνζῆν, συνεγείρειν.

Θρησ κός, οὔ, 6, accented in some codices, and, as Hesychius thinks, more correctly
θρῆσκος = Godfearing. Occurs only in the N. Τὶ Jas, i. 26, εἴ τις δοκεῖ θρησκὸς εἶναι μὴ
χαλιναγωγῶν γλῶσσαν... τούτου μάταιος ἡ θρησκεία ; cf. ver. 27, θρησκεία καθαρὰ
κατὰ. Hesychius explains it περιττός, δεισιδαίμων. The verb θρησκεύω occurs in
Herod. ii. 64. 2, 65. 1; θρησκεία or θρησκηΐη, ii. 18. 1, 37. 2, the one=to practise
religious usages, the latter=religious usage or ceremonial, of the cwltus and religious
usages of foreign nations. Θρησκεύω occurs again in Plut. Alex. ii, 5; θρησκεία in
praec. conj. 19 (140 Ὁ), sometimes in Dion. Hal., Herdn., Diog. L. vi. 101. The primary
meaning is uncertain; cf. Passow, Curtius 257, but the idea associated with it is clear
from Herod. and Plut.; οἵ, ii. 37. 1, θεοσεβέες δὲ περισσῶς ἐόντες μάλιστα πάντων
ἀνθρώπων. Plut. Alew. ii, ὅ τε κατάκοροι καὶ περίεργοι iepovpyia. Praec. conj. L.c.,
περιέργοις δὲ θρησκείαις καὶ ξέναις δεισιδαιμονίαις. In Herod. it describes religious
conduct and eculéus in general only, or as specially zealous; in Plutarch, of cultus
depreciatively and as excessive, and therefore rightly put by Hesychius side by side with
δεισιδαίμων. Neither word has in itself a bad meaning, and hence Josephus uses the

Θρησκός 733 ‘Tepwotvn

substantive of the Jews; cf. Grimm on 2 Mace. v. 6; eg. Ant. xiii. 8. 2, of the respect
of Antiochus VII. towards the Jews’ religion. Hence thus in Jas. i, 26, 27 and Acts
xxvi. 5, κατὰ τὴν ἀκριβεστάτην τῆς ἡμετέρας θρησκείας ἔζησα Φαρισαῖος. But in a
bad sense, 88 in Plutarch, regarding conduct which is described as blameworthy, θρησκεύω
and θρησκεία occur in the Book of Wisd. xi. 16, xiv. 16, xviii. 27, and to this the
θρησκεία τῶν ἀγγέλων in Col. ii, 18 corresponds. It was perhaps the only word by
which the geneial idea of religion, objectively viewed, could be expressed (for the expres-
sion of which Israel and the Christian Church had no occasion), together with the idea of
perverted religion ; hence Acts xxvi. 5, in Paul’s speech before Agrippa.

Θρησκεῦυω, to practise religious rites, to maintain a religious rule, Herod. ii,
64. 2; Dion. Hal. Ant. R. i. '76, ii. 22. 67, in a good sense; Plut. Alem. ii, 5, in a bad;
see above. So Wisd. xi. 16, xiv. 16.

Θρησκεία, ἡ, (a) religious worship, religious exercise, cultus, Herod. ii. 18. 1;
xxxvil. 2. So=the worship of God, religion, Acts xxvi. 5; Jas, i, 26,27. (Ὁ) In a bad
sense = κατάκορος καὶ περίεργος ἱεθουργία in Plutarch; see above. So Wisd. xi, 16,
xiv. 16; Col. ii. 18.

᾿Εθελοθρησκεία, ἡ, voluntarily adopted, unbidden or forbidden worship; cf.
Suidas, ἐθελοθρησκει" ἰδίῳ θελήματι σέβει τὸ δοκοῦν, therefore = will-worship, not worship
or cultus which one allows to be put upon him (Hofmann), but which one affects; ef.
ἐθελοδικαιοσύνη, affectata justitia, in Epiphanius; ἐθελοευλάβεια, affectata pietas, in
Basil the Great. The word occurs first in Col. ii, 23 (cf. ver. 18), and afterwards in
patristic Greek, where ἐθελοθρησκεία is designated τὸ δόγμα τῶν ἐθνῶν (Chrys.).

Compare also Epiphan. Resp. ad ep. Acacii (Steph. Thes. s.v.), of the scribes, τῇ
περιττοτέρᾳ ἐθελοθρησκείᾳ ἔθη φυλάσσοντες, ἃ ob διὰ τοῦ νόμου μεμαθήκασιν,

Θυμός (cf. θυμιάω, θυμίαμα, θυμιατήριον) is in the LXX, =A¥, ΠΌΠ, HN, Dye, My, ἢν,
cf. Ps, vi. 8; Ecclus. xxvi. 28; -- ΠΥῚ in Job xv. 13; Prov. xviii. 14, where it denotes
excited feeling —Em:Ovpém in the LXX. represents mx, Piel and Hithpael, also tn,
sometimes likewise Sxv’, ana, pun, yon. Επιθυμία in the LXX. = 8A, and other
derivatives from mx, and with ἐπιθύμημα, ἐπιθυμητός, answers to the derivatives of ton.

᾿πιθυμητής, od, 6, one who desires something, eg. σοφίας, etc. Herod., Plato,
Dem., Xen. in a good sense. But in 1 Cor, x. 6, ἐ. κακῶν, like the developed meaning
of ἐπιθυμία,

Ἱερωσύνη, ἡ, the office or dignity of a priest; in Plato and Dem. but seldom ;
oftener in Plutarch. Once in the LXX. 1 Chron. xxix. 22, ἔχρισαν αὐτὸν τῷ κυρίῳ εἰς
βασιλέα καὶ Σαδὼκ eis ἱερωσύνην, where in the Hebrew we have the concrete (79, In
the N. T. only in Heb. vii. 11, 12 (14, Lachm., Tisch., περὶ ἱερέων), 24. Sometimes in
the Apocrypha, Ecclus, xly, 24; 1 Mace, iii, 49, vii 9; 1 Esdr.v, 38, Also in Josephus,

᾿Ιερωσύνη — 784 Ἱερόσυλος

As distinct from fepate/a, which is elsewhere employed in the LXX., the word denotes
the office as to its dignity, ἱερατεία as service; cf. Ecclus. xlv, 24. Hence it appears
that the choice of the word in the Hebrews (instead of ἱερατεία, which the author knew,
vii. 5) was not merely occasioned by a consideration of better linguistic usage.

Ἱερατεύω, to perform priestly service, to discharge the office of priest; unused in
profane Greek; only here and there in later writers, 69. Herodianus, Heliodorus,
Pausanias (and yet ἱερατεία in Aristotle), in the same sense as ἱερᾶσθαι (ἱερατός ;
ef. ἱερατικός in Plato, Arist., and later writers), used in the classics and in Philo. The
LXX. employ the word constantly as={73 (once only rendered by λειτουργεῖν), Ex.
xxviii. 1—4, etc., also = 173, 7353, 1 Sam. ii. 30; 2 Chron. xxxi. 19; Num. xvi. 10; so
also in the Apocrypha and Josephus instead of ἱερᾶσθαι. In the N. T. only in Luke i. 8.

‘Iepareda, as, ἡ, priestly service, priesthood, Arist. Pol. vii. 8, τὴν περὶ τὸ θεῖον
ἐπιμέλειαν ἣν καλοῦσιν ἱερατείαν, the fifth and highest among the ἔργοις which every
commonwealth requires; excepting here the word is rare, and only in late writers, such
as Dion. Hal., a current word for the office and position is wanting in profane Greek,
Plato once uses ἡ ἱερατική for this, and occasionally we have ἱερωσύνη in this sense,
LXX. regularly = 7392, Ex, xxix. 9; Num. iii, 10, xviii. 1, 7; Josh. xviii. 7, e¢ al. Also
for the infin. Piel of ja, Ex. xxxv. 18, xxxix. 43; in the Apocrypha only in Ecclus,
xlv. 7. In the N. T. Heb. vii. 5; Luke i. 9.

“εράτευκμα, τος, τό, only in biblical Greek, and there only in Ex. xix. 6, and the
references to this in 1 Pet. ii. 5,9; 2 Macc. ii. 17. (a) In 2 Mace. ii. 17, ὁ θεὸς ὁ
σώσας τὸν πάντα λαὸν αὐτοῦ Kal ἀποδοὺς τὴν κληρονομίαν πᾶσι καὶ τὸ βασίλειον,
καὶ τὸ ἱεράτευμα, καὶ τὸν ἁγιασμόν ; like ἁγιασμός and βασίλειον, it denotes a rank or
dignity belonging to the entire people, not the priesthood established in Israel; cf. Grimm
in loc. (Ὁ) Ex. xix. 6, ἔσεσθέ μοι βασίλειον ἱεράτευμα, D'IND ΠΟΘ, it designates the
people collectively as of this rank, = priesthood, and the same in the citation of 1 Pet. ii.
5,9. See βασίλειος.

Ἱερόθυτος, ov, according to Phryn. (Zel., ed. Lobeck, 169) in lieu of the older
θεόθυτος, but, as Lobeck observes, not identical, for in Aristoph. Aves, 1268, θεόθυτον
in lieu of ἱερόθυτον δάπεδον would be inappropriate. According to usage, it is applied
to the flesh of the sacrifice, Arist. De mirabil. 123, of (ἰκτῖνοι) παρὰ μὲν τῶν διὰ τῆς
ἀγορᾶς τὰ κρέα φερόντων ἁρπάξουσι, τῶν δὲ ἱεροθύτων οὐχ ἅπτονται. Arist. Oec. ii. 20;
Plut. Conv. viii. 8. 3 (729 C), ἐγεύοντο τῶν ἱεροθύτων. Thus in 1 Cor. x. 28, Lachm.,
Tisch, Treg., instead of εἰδωλόθυτον (characterizing the ἱερόθυτον occurring only in
biblical and ecclesiastical Greek), 4 Macc. v. 1; Acts xv. 29; 1 Cor. viii. 1, 4, 7, 10,
x. 19; Rev. ii. 14, 20; in ecclesiastical Greek also δαιμονόθυτον ; cf. 1 Cor, x. 20.

Ἱερόσυλος, ov, o, robber of temples, Xen, Hell, i. 7. 10; Mem. i, 2, 62, with
T

“Ἱερόσυλος 735 ἱλαστήριον

κλέπτων, τοιχωρυχῶν, ἀνδραποδιζόμενος, as in Apol. Soc. 25; Plato, Legg. viii. 831. 7-9,
856 C. Plut. Sol. xvii. 1. Aristotle, Pol. ν. 4. So in 2 Mace. iv. 42; Acts xix, 37.
CE. ἱεροσυλία, 2 Mace. xiii. 6.—As to ἱεροσυλεῖν in Rom. ii, 22, the word always denotes
robbery of temples, and the reference cannot be to the mere curtailing of the temple
offerings (Mal. i. 8, 12, 13, iii. 10; von Hofmann). Standing in antithesis with βδέλυσ.
τὰ εἴδωλα, the reference cannot be to the Jewish sanctuary, and therefore not to Jer.
vii, 9-11; Matt. xxi. 13. The word can only signify an offence with regard to idols,
and this alone answers to the preceding antitheses. Cf. Josephus, Ant. iv. 8. 10, where
the command in Ex. xxii. 28 is applied as a command for tolerance; βλασφημείτο
μηδεὶς θεοὺς ods πόλεις ἄλλαι νομίζουσι μὴ συλᾶν ἱερὰ ἕενικά, pnd ἂν ἐπωνομασμένον
ἢ τινὶ θεῷ κειμήλιον λαμβάνειν. This passage has, of course, no force as explaining the
special act named in Rom. ii. 22; but the passage does not need it. Deut. vii. 25, 26
puts the meaning beyond doubt. Cf. also Delitzsch, Rémerbr. in das Hebr. iibers, Ὁ. 77.

"IXews. In the LXX. ἵλεως εἶναι is =ndp, 2 Chron. vi. 21, 25, 27, 39, vii. 14;
Jer. v. 1, 7, xxxi. 34, xxxvi. 3, 1. 20; ἵλεως γίνεσθαι, Amos vii. 2; 783, Deut. xxi. 11;
om), Ex, xxxii. 11.

᾿Ιλάσκομαι, deponent middle. The word is employed of men in Plut. Anton. Ixvii. 7,
ἱλάσασθαι Καίσαρα, to propitiate Caesar; Cat. min. Ἰχὶ. 4, ἱλασόμενοι τὴν πρὸς αὐτοὺς
ὀργὴν τοῦ Καίσαρος. ᾿Ἰλάσκεσθαι does not occur in the Apocrypha, and but seldom in
the LXX., eg. 2 Kings xxiv. 4; Lam. iii, 41=nbp. But ἐξιλάσκεσθαι is frequent,
Prov. xvi. 14, ἐξιλ. θυμόν. Cf. Polyb. iii, 112. 9, θεοὺς καὶ ἀνθρώπους ; xxxii. 25. 7;
i. 68. 4, τὴν ὀργήν τινος. The passive, 1 Sam. iii. 14; τινά or τί τινι, Ezek. xvi. 62; cf.
ἔναντι κυρίου περί τινος, Lev. x. 17; Num. xxxi. 50. Τὰς ἁμαρτίας, Ecclus. iii, 3, 30,
xx, 28, xxviii. 5. Often by itself, Lev. vi. 30, 37, viii. 15, xvi 10; 2 Sam. xxi. 3.
—tThat the Hebrew 753 means to cover is clear from Gen. xxxii. 11, 1 Sam. xii. 3,
2 Sam. xxi. 3, 4 (cf. Gen. xx. 26; Job ix. 24), and its object primarily is not the guilt,
but the offended person. Religiously used, God or the priest is the covering subject,
the guilt or the sinner is the object; cf. Wellhausen, Gesch. Israels, i. 66; Riehm, Der
Begriff der Siihne im A, T. (Gotha 1877).

ἽἽλχαστήριον. Philo, De vita Mos. 3, ii. 650. 1, speaks thus regarding the
Capporeth, τῆς κιβωτοῦ ἐπίθεμα ὡσανεὶ πῶμα τὸ λεγόμενον ἐν ἱεροῖς βίβλοις
ἱλαστήριον. Ibid. 12, τὸ δ᾽ ἐπίθεμα τὸ προσαγορευόμενον ἱχαστήριον. De Cherub.
i, 143, 25, καὶ γὰρ ἀντιπρόσωπά φασιν εἶναι νεύοντα πρὸς τὸ ἱλαστήριον ἑτέροις.
Therefore in Heb, ix. 5 also the Capporeth is meant, and Rom. iii, 25, ὃν προέθετο ὁ
θεὸς ἱλαστήριον διὰ πίστεως ἐν τῷ αὐτοῦ αἵματι, must be taken in the same sense. As
we are moving in the range of biblical representations, and have not to do with the
“ propitiatory gifts” of profane usage, or with the analogy of καθαρτήριον, χαριστήριον,
εὐχαριστήριον, σωτήριον, it is clear that the subject of the verb προέθετο is God. This

ee ee

———— μα

ἹΙλαστήριον 736 Ἵστημι

exactly corresponds with the range of the Scripture conception expressed by ἱχάσκεσθαι,
and as we have still further reference to the cultus of sacrifice in the words ἐν τῷ αὐτοῦ
αἵματι (see αἷμα), the choice can only be between the two significations sin-offering and
Capporeth. But no word is more inappropriate to sin-offering as προέθετο, unless it be
regarded as a bad rendering or useless extension of the thought expressed in Lev. xix. 11,
or an inadmissible change of it with the insertion of éavr@. Nothing therefore remains
but to take ἱλαστήριον as = Capporeth, whereby all the words retain their natural force,
and any seeming tautology or incongruity is obviated. ‘Ikaor. and αἷμα are thus
adequately distinguished, the expression (X. ἐν τῷ αὐτοῦ αἵματι is explained, προέθετο
becomes perfectly appropriate, and διὰ πίστεως assumes its rightful place. The
Capporeth, according to Ex. xxv. 22, Lev. xvi. 2, was the central seat and focus of the
divine presence, and so Christ, in His attribute as the sacrifice offered for us, is this
ἱλαστήριον, and in Him we (by means of faith) have this saving and gracious presence.
With the rendering sin-offering διὰ πίστεως would follow altogether too abruptly. The
whole thought answers perfectly to the facts that blood of the victim on the great day.
of atonement became what it is said to have been when sprinkled on the Capporeth,
and that Christ is what He is ἐν τῷ ἐδίῳ αἵματι, whereas the O. T. high priest had to
make atonement for himself by the sprinkling of another's blood upon the Capporeth
(ef. Heb. ix. 25). How fully the Capporeth was centre of the Ὁ, T. cultus appears also
from 1 Chron. xxviii. 11, where the temple is called MBD7 m2, LXX. οἶκος τοῦ
ἐξιλασμοῦ ; compare 1 Kings vi. 5, 24; Targ. 17527 "3, Philo calls it, De vita Mos,
Le., σύμβολον τῆς ἵλεω τοῦ θεοῦ δυνάμεως. The lasi question is whether the readers of
the Epistle could have thought of the Capporeth, and whether, in order to remind them
of it, the article or τὸ ἱλαστήριον ἡμῶν should have been written. Remembering the
intimate acquaintance with the O. T., which especially in the Epistle to the Romans the
apostle takes for granted in his readers, there can be no question on the first point. As
to the absence of the article, this would indeed be decisive if the expression were in the
Epistle to the Hebrews, where the theme is the interpretation of O. T. types, or if it
were like 1 Cor. v. 7, where in distinguishing from the O. T. Passover the article is
requisite; but here we have the simple and clear conception. Delitzsch accordingly
rightly translates 37222 DT>xn fo’ qwix m2. See his work, Brief an d. Rimer, p. 79.

“Io77 4, also as already in Herod. and in later Attic Greek ἱστάω, but only in the
present; in biblical Greek mainly the participle ἱστῶν, Ecclus, xxvii. 26 ; 1 Macc. ii. 27;
Job vi. 2; Isa, xliv. 26; indicative, 1 Mace. viii. 1, ἱστῶσιν ; cf. Theodot. Dan. ii. 20,
καθιστᾷ: LXX. μεθιστῶν. In the N. T. only in Rom. iii. 31, νόμον ἱστῶμεν, Ree. ;
but Lachm., Tisch., Treg. read ἱστάνομεν from the other form ἱστάνω, which is rarer in
profane Greek, is not in the O. T., but often appears in the N. T., especially in its
eompound forms. The other tenses as in profane Greek, στήσω, ἔστησα, ἔστην, ἕστηκα,
whose plural always has the full form ἑστήκαμεν, Rom, v, 2; ἑστήκατε, Deut. xxix, 10;

Ἵστημι 737 ἽΠστημι

Acts i. 11; 2 Cor. i. 24; but the infin. always ἑστάναι, the participle usually ἑστώς,
ἑστῶσα, ἑστός (in MSS. also the neuter ἑστώς, see Winer, ὃ 14. 1), but also frequently
ἑστηκώς, 1 Sam. xxviii. 20; Jer. xviii. 20, 11, 12; Zech. iii. 4, 7, xiv. 12; Dan. xii. 1;
Matt. xxvii. 47; Mark ix. 1, xi. 5, xiii 14; John iii. 29, vi. 22; Rev. xviii. 10.
Pluperfect εἱστήκειν in the 3rd plural instead of εἱστήκεισαν, also ἑστήκεισαν, Rey. vii. 11,
Tisch. ed. 7 (whereas the ἑστήκεσαν of the Rec. text is quite unsupported). Fut. middle
στήσομαι ; aor. passive ἐστάθην, future σταθήσομαι.

(1) In the present, imperf. fut. 1 aor. and pass, (also in the middle in the sense for or
of oneself to set up), transitively =to set up, to make to stand; but the pass. and mid. do
not appear in this sense in the N. T., the 1 aor. pass. has there an intrans. meaning; but,
on the other hand, οἵ, Ecclus. xlv. 23, ἐστάθη αὐτῷ διαθήκη εἰρήνης. In the LXX.=the
Hiphil of sy, osp, and 23, also sometimes=nx, 1), e¢ al., and when it stands for the
setting up of a price=pe’. (a) Generally to set up or place, τί or τινά with statement of
the place; ἐν μέσῳ, Matt. xviii. 2; Acts iv. 7, and often; ἐπί τι, Matt. iv. 5; Luke iv. 9;
ἐκ δεξιῶν, Matt. xxv. 13; wap’ ἑαυτῷ, Luke ix. 47, to set apart or set up for some
object, in order to do something, or that something may be done to one, e.g. μάρτυρας,
Acts vi. 13; cf. xxii. 30, τὸν Παῦλον ἔστησαν eis avtovs; iv. 7, v. 27, vi. 6, i. 23,
ἔστησαν δύο. , . καὶ ἔδωκαν κλήρους αὐτοῖς καὶ ἔπεσεν ὁ κλῆρος κιτιλ. (Ὁ) To raise, to
lift up, to erect, eg. τείχη, στήλην, etc., to set wp something that it may stand upright.
Then figuratively like the German aufrichten, eg. καρδίαν, Pind. Pyth. iii. 170, τινὰ és
ὀρθόν, to give strength to, Eur. Suppl. 1290. Similarly Rom. xiv. 1, δυνατεῖ ὁ κύριος
στῆσαι αὐτόν (see II. b); Jude 24, ὑμᾶς στῆσαι κατενώπιον τῆς δόξης αὐτοῦ ἀμώμους ἐν

ἀγαλλιάσει. To this belongs also Rom. iii. 51, νόμον ἱστάνομεν, we establish the law ;

x. 3, τὴν ἰδίαν δικαιοσύνην; Heb. x. 9, ἀναιρεῖ τὸ πρῶτον, ἵνα τὸ δεύτερον στήσῃ.
Hence also (0) to appoint, to determine, eg. ἑορτήν. Thus Acts xvii. 31, ἡμέραν ἐν ἣ μέλλει
κρίνειν. (d) Of a purchase price, Matt. xxvi. 15, ἔστησαν αὐτῷ τριάκοντα ἀργύρια, literally,
to put in the balance, to weigh, Herod., Xen., Plato, e¢ al.; cf. 2 Sam. xiv. 26, ἔστησε τὴν
τρίχα τῆς κεφαλῆς αὐτοῦ; 2 Esdr. viii. 25, and often; Job vi. 2, xxviii. 15; Isa. xl. 12;
Zech. xi. 12, εἰ al., therefore ἱστάναι tii τι, to weigh something for one, Jer. xxxii. 9.
With this it is best and simplest to connect Acts vii. 60, μὴ στήσῃς αὐτοῖς τὴν ἁμαρτίαν
ταύτην ; cf. Job xxxi. 6; Dan. v. 27. This is at least a figure borrowed from’a well-
known phrase and not far-fetched, whereas the rendering=do not fasten this sin upon
them, as if in antithesis with ἀφιέναι tas dy, is a form of expression linguistically
unusual, and ignores the origin of the biblical ἀφιέναι te from the ἀφιέναι τινα of
profane Greek. (Delitzsch translates it, changing the figure, by “vw, according to the
analogy of Job x. 14.)

(IL) Intransitive, 2nd aor. perf. pluperf., likewise the middle with the meaning fo
place oneself, to tread (but does not appear in the N. T. save in Rev. xviii. 15), 2nd aor.
passive,= to stand; LXX.= ‘py, 2.) Niphal, oy. (a) Literally with an adverb or
preposition, such as ἐκεῖ, ὧδε, ἔξω, μακρόθεν, παρά, πρός, et al.; without these, Matt, vi. 5,

—

Ἵστημι 738 ᾿Αναστατόω

xx. 6, οὐ al.; 1 aor. pass. Mark xiii. 9; Luke xix. 8, οὐ al.; by itself, in contrast with
any movement=¢o stand still, Matt. xx. 32; Mark x. 49; Luke viii. 44; Acts viii. 38;
1 aor. pass. Luke xviii. 40. (Ὁ) Figuratively, ἐν τῇ ἀληθείᾳ, John viii. 44; ἐν τῷ εὐαγγ.,
1 Cor, xv. 1; ἐν χάριτι, Rom. v. 2; cf. 1 Pet. v. 12, εἰς ἣν ἑστήκατε; Tisch. ed. 8,
στῆτε, equivalent to to find oneself therein, or more concretely perhaps=to have one’s
standing place therein. As to the absolute to stand, to stand fast or firm, as it is used,
eg. in contrast with φεύγειν, Hom. Od. vi. 199, οὐ al., Nahum ii. 8, and the transitive
ἱστάναι, to set up on high, to place upright, this usage is found for the most part in the
N. Τ᾿ and in Paul’s writings. Thus where it is joined with an adj. ἑδραῖος, 1 Cor. vii. 37 ;
τέλειος, Col. iv. 12, ef. Eph. vi. 14, which is not akin to the adverbial qualifications
ἀδίκως, ὀρθῶς ἵστασθαι in Polyb. Then (6) absolutely, always according to the
connection,= to stand fast, to remain firm, to keep one’s ground, to continue, Eph. vi. 13,
ἵνα δυνηθῆτε ἀντιστῆναι καὶ ἄπαντα κατεργασάμενοι στῆναι; 1 Mace. iv, 18; Rev. vi. 17,
ἦλθεν ἡ ἡμέρα τῆς ὀργῆς αὐτῶν καὶ τίς δύναται στῆναι; Acts xxvi. 22, ἄχρι τῆς ἡμέρας
ταύτης ἕστηκα μαρτυρόμενος. So=to stand fast, not=to be found in a right position
morally, but as opposed to πίπτειν in its corresponding import, 1 Cor. x. 12, ὁ δοκῶν
ἑστάναι βλεπέτο μὴ πέσῃ, not of a state of grace as such, but of abiding therein as
contrasted with corruption and ruin; cf. ver. 8; 2 Cor, i. 24, τῇ yap πίστει ἑστήκατε
(not to be likened to Polyb. xxi. 9. 3, ἔστη τῇ διανοίᾳ, confirmatus est animo). Cf.
Rom. xiv. 4, τῷ ἰδίῳ κυρίῳ στήκει ἢ πίπτει: σταθήσεται δέ, δύναται γὰρ ὁ κύριος στήσαι
αὐτόν, In like manner Rom. xi. 20, τῇ ἀπιστίᾳ ἐξεκλάσθησαν, σὺ δὲ τῇ πίστει ἕστηκας,
is not to be likened to ἐν χάριτι στῆναι, but expresses a contrast to the ruin experienced
by others. This Pauline use of the verb both answers to the connection and harmonizes
with the examples met with in profane Greek, Plut. conv. disp. v. 7. 5 (682 E), τὰ
σώματα προσελθόντα μέχρι τῆς ἄκρας ἀκμῆς οὐχ ἕστηκεν ἀλλὰ ῥέπει Kal ταλαντεύεται
πρὸς τὸ ἐναντίον ; Apophth. Scip. (201 F), οὐ γὰρ οἷόν τε τὴν Ρώμην πεσεῖν Σ᾿ κιπιῶνος
ἑστῶτος, οὐδὲ ζῆν Σκιπιῶνα τῆς Ῥώμης πεσούσης. Compare also, ¢g., Dan. xi. 4, 6.
Σταθῆναι also is thus used in the N. T. Matt. xii. 25, 26, and parallels, Rom. xiv. 4;
Rev. vi. 17; Matt. xviii, 16; 2 Cor. xiii. 1.

᾿Αστατέω, to be unsettled, very rare in profane Greek; not in the LXX. In the
N. T. only in 1 Cor, iv. 11, πεινῶμεν καὶ διψῶμεν καὶ γυμνιτεύομεν καὶ κολαφιζόμεθα
«at ἀστατούμεθα, therefore denoting a suffering life, whereas in profane Greek, like
ἄστατος, it denotes instability, unsteadiness ; cf. Plut. Crass. xvii. 1, ἔτει δ᾽ ἀστατούσης
χειμῶσι τῆς θαλάσσης ; Consol. ad Apoll. 5, τὸ τῆς τυχῆς ἄστατον Kal ἀβέβαιον.

᾿Αναστατόω, an Hellenistic word, according to its construction=dvdotatov
ποιεῖν, but different in meaning in the N. T., and harmonizing therewith only in Aquila
and Symmachus. (a)=To drive out or away, answering to ἀνάστατος, which follows the
use of ἀνίστημι as=to drive away, to scare, and ἀνάστασις, as=expulsion, a sense,
however, in which the word does not appear in biblical Greek; accordingly ἀνάστατον

᾿Αναστατόω 739 Διχοστασία

ποιεῖν, eg. the pulling down of a house or the laying waste of a country. Thus the
word occurs Symm. Ps. lix. 12, ἀναστάτωσον αὐτούς; LXX. διασκόρπισον αὐτούς ;
Hebrew ΡΠ; Isa. xxii. 3, ἀνεστατώθησαν ; LXX. πεφεύγασιν ; Theodotion, μετεκινήθησαν
=; Isa, xxxvii, 13, ἀνεστάτωσε καὶ ἐταπείνωσε; Hebrew ΠΡ} 330; cf. Delitzsch in
loc. The middle, Aquila Ps. xi. 1, ἀναστατοῦ εἰς τὸ ὄρος ὡς πέτεινον (LXX., μεταναστεύου
το Ἢ). So also in Harpocrates, ἀνεσκεύαστο, TO λεγόμενον ἐν τῷ βίῳ ἀναστατωθῆναι.
But (Ὁ) in the N. T. it is connected with ἀνίστημι in the sense to stir up, Jl. i. 191,
intransitively to oppose, to mutiny, Herod. v. 29; Mark iii. 26; it occurs only as=to
stir up, to set in an uproar; Acts xvii. 6, of τὴν οἰκουμένην ἀναστατώσαντες οὗτοι καὶ
ἐνθάδε πάρεισιν; xxi. 38, ὁ Αἰγύπτιος ὁ. . . ἀναστατώσας Kal ἐξαγαγὼν εἰς τὴν ἔρημον
κατὰ. In Gal. v. 12, οἱ ἀναστατοῦντες ὑμᾶς, are those described in ver. 7 as οἱ
ἐνέκοψαν ὑμᾶς ἀληθείᾳ μὴ πείθεσθαι; compare ver. 10, ὁ ταράσσων ὑμᾶς.

Ἐξανίστημι, (1.) transitive, to make one rise from, in various combinations,
of the setting out of an enemy, the rising of a people, etc. Soph. ZV. 940, 9 τοὺς
θανόντας ἐξαναστήσω ποτέ = to cause the dead to rise up. In biblical Greek, eg. σπέρμα,
ie. to raise wp successors to one, Gen. xix. 32, 34, ἐξαναστήσωμεν ἐκ τοῦ πατρὸς ἡμῶν
σπέρμα -- ΝΠ, Piel; Job iv. 4, ἐξανέστησας ἀσθενοῦντας -- ὉΠ, With the same object,
Mark xii. 19; Luke xx. 28; in Matt. dvéor, (11.) Intransitive, to rise from, so as to
emphasize the place whence, eg. ἐκ τοῦ θρόνου, Judg. iii. 20; οἵ, ἀπὸ τοῦ θρόνου, Jonah
iii. 6; ἐκ τῆς ἐνέδρας, Josh. viii. 7; ἐκ μέσου τῆς συναγωγῆς, Num. xxv. 7. Hence also
=to go away, Gen. xviii. 16, ἐξαναστάντες ἐκεῖθεν. 1 Kings i. 49, ἐξέστησαν καὶ
ἐξανέστησαν, according to A. Also, generally, to arise, to raise oneself, Judg. v. 7,
ἐξανέστη Δεββώρα (Alex.). So in the N. T. Acts xv. 5. Cf. Jer. li 29; Hos. x, 15.

᾿Ακατάστατος, ov, unstable; in a moral sense often in Plutarch, once in. Polyb,

In the N. T. Jas. i, 8, ἀκατάστατος ἐν πάσαις ταῖς ὁδοῖς αὐτοῦ. Tisch., Treg., Westcott,

also in Jas. iii, 8, ἀκατάστατον for ἀκατάσχετον. Here it must be equivalent to what

cannot be kept at rest ; cf. Plut. Amator. 21 (767 C), ἐπιθυμίᾳ ἀκαταστάτῳ. Passively

in Isa. liv. 11, ταπεινὴ καὶ ἀκατάστατος, tossed to and fro, Hebrew yo; cf. Isa. xlii, 3.
Symm. Lam. iv. 14, ἀκατάστατοι ἐγένοντο, LXX. ἐσαλεύθησαν, yn.

᾿Ακαταστασία, as, ἡ, disorder, tumult; often in Polyb. with ταραχή, Polyb.
i. 70. 1, xiv. 9. 6, ete. So in Luke xxi. 9; 2 Cor. vi. 5. Of disorder within the
Christian community, 2 Cor. xii. 20; 1 Cor. xiv. 33. For the plural, 2 Cor. vi. 5 and
xii, 20; compare Polyb. xxxii. 21, 5.—Jas. iii, 16, ὅπου yap ξῆλος καὶ ἐριθεία ἐκεῖ
ἀκαταστασία καὶ πᾶν φαῦλον πράγμα. Not in the LXX.

Διχοστασία, as, ἡ, disunion, Herod., Dem., Dion. Hal. εἰ al., but only occasionally,
In biblical Greek not in the LXX., in the Apocrypha 1 Mace. iii. 29 = distraction,
χάριν τῆς διχοστασίας ἧς κατεσκεύασεν ἐν τῇ γῇ τοῦ ἄραι τὰ νόμιμα ἃ ἦσαν ἀφ᾽ ἡμερῶν
τῶν πρώτων, The word is used also occasionally by Paul in ἃ sense akin to αἵρεσις, of

OO παι a —

Διχοστασία 740 Εὐκαιρία

divisions, arising from disunion as to doctrine, which distracted the Church, Gal. v. 20,
ἐριθεῖαι, διχοστασίαι, αἱρέσεις. Rom. xvi. 17, τὰς διχοστασίας καὶ τὰ σκάνδαλα παρὰ
τὴν διδαχήν. Also in some MSS. 1 Cor. iii. 9. ΖΔιχοστασία is the springing up of
party divisions, a step towards sects and heresies; it disturbs the union of the Church,
while these latter separate from the union.

Καινός is in the LXX. the usual word for yn, which only seldom is rendered by
νέος, Lev. xxiii. 17, xxvi. 10, Num. xxviii. 16, Song vii. 18, where καινός would be
as suitable. Νέος, νεώτερος answers elsewhere to 1y3, also to TY¥, jP, and therefore
equivalent to young, not yet old ; whereas καινός means in place of what has been hitherto,
in liew of the old, synon. πρόσφατος, recens.— Avaxawif answers in ecclesiastical Greek
to ἀνακαινόω, probably a Pauline word =to make a person a καινός ; cf. Barn. 6, under
avaxawow, But it cannot have this sense in Heb, vi. 6, on account of the εἰς μετάνοιαν.
We must take it, as in Lam. v. 21, as synon. with ἐπιστρέφειν, only stronger than this.
In so far as a new condition of mind is begun in repentance (Jer. iv. 3), πάλιν
ἀνακαινίζειν τινὰ eis μετάνοιαν is = to help a person afresh to a new beginning in repentance,
not by the action of the teacher or pastor, but by the grace of God; compare the
preceding participles and vv. 7, 8.

"Axaipws (ἄκαιρος, ov), ill-timed, unseasonable; in biblical Greek only in Ecclus.
xxxv. 4, ἀκαίρως μὴ σοφίζου (cf. xx. 7); 2 Tim. iv. 2, κηρύξον τὸν λόγον, ἐπίστηθι
εὐκαίρως ἀκαίρως, where, according to ver. 3 (ἔσται yap καιρὸς ὅτε τῆς ὑγιαινούσης
διδασκαλίας οὐκ ἀνέξονται), the reference is to a time seasonable or unseasonable, not
to the subject but to the hearer, as in Ecclus. xxxv. 4. We may further observe that
what is treated of is not a time seasonable or unseasonable to the individual, but
the course of time as a whole, and its relation to the word of God. The adj. Ecclus.
xxii. 6.

Εὔκαιρος, ov, at a convenient, seasonable time, suitable to the time, well-timed ;
more frequent in later than in classical Greek. Once in the LXX. Ps. civ. 27, τροφὴ
εὔκαιρος. In the N. T. Mark vi. 21, ἡμέρα eve. Cf. Herodianus, i. 9. 6, καιρὸς εὔκ. ;
Heb. iv. 16, εἰς εὔκ. βοήθειαν; cf. Ps. ix. 10, βοηθὸς ἐν εὐκαιρίας ἐν θλίψει; x. 1. Plut.
de puer. educ. 14 (10 E), σοφὸν yap εὔκαιρος συγὴ καὶ παντὸς λόγου κρείττων. 2 Mace.
xiv. 29. Of place, appropriate, suitable, 2 Mace, xv. 20; 3 Mace. v. 44, iv. 11.

Εὐκαίρως, more frequent in the classics than the δα]. τε αὐ a convenient time. In
biblical Greek only in Ecclus. xviii. 22, μὴ ἐμποδισθῇς τοῦ ἀποδοῦναι εὐχὴν εὐκαίρως,
Mark xiv. 11; 2 Tim. iv. 2.

Εὐκαερία, ἡ, the right and suitable time. Plato, Polyb., Dion. Hal. In biblical
Greek only in Ps, ix. 10, x. 1, ev. 15 =n. Ecclus, xxxviii. 24; 1 Mace. xi. 42)
Matt. xxvi. 16; Luke xxii. 6,

Κακός 741 Καλέω ©

Κακός is by no means so frequent in biblical as in profane Greek. In the LXX,
it answers to ¥1, ΠΡ, for which, however, πονηρός stands far oftener (also, occasionally,
ἄδικος, ἁμαρτωλός, παράνομος, ἀσεβής). There is this distinction, however, while κακός
stands more frequently in antithesis with ἀγαθός (Deut. i. 39, xxx. 14; 1 Kings xxxi. 9;
2 Chron. xviii, 17, εἰ al.), and less so with καλός (Gen. xxiv. 50; 1 Kings xxii, 8, 18;
ef, 2 Cor. xiii. 7; Heb. v. 14), πονηρός, on the other hand, stands very rarely in
antithesis with ἀγαθός (1 Sam. xxv. 3; 2 Sam. xiii. 22, xiv. 17; Isa. vii, 15), but often
over against καλός (Gen. ii. 9, 17, iii. 5, 22; Lev. xxvii. 10, and often; Num. xiii. 20,
xxiv. 13; Amos v. 14; Micah iii. 2; Isa. v. 20; Ps. xxxv. 12, where A reads πονηρὰ
ἀντὶ κακῶν, instead of ἀντὶ καλῶν of B; ef. 2 Sam. xix. 35). Further, we find κακά,
τὰ κακά frequently = badness and also sin as specially evil, and rarely κακόν, but never
τὸ κακόν; whereas τὸ πονηρόν occurs very often, and in a moral and religious sense as
the designation of what is bad or evil, ἐνώπιον, ἐναντί, mapa κυρίου; but the plural,
with or without the article, only very occasionally, as in Hos. vii. 15; Amos v. 15.
Finally, both words appear but rarely as epithets of persons ; κακός, however, more rarely
than πονηρός. Upon the whole, it may be affirmed that in the LXX. πονηρός, in the
ethico-religious sense, prevails; but κακός occurs more frequently than πονηρός in the
physical sense. It is noteworthy that κακός never answers to the Hebrew yvh, which
is the distinctively religious term for evil, especially when predicated of persons ;
πονηρός only stands for this word in 2 Sam. iv. 11; Isa. lili. 9; it is usually rendered
by ἀσεβής, also by ἁμαρτωλός and ἄνομος. Κακά once is employed to render the
substantive Y% in Prov. xvi. 13. From all this it is clear, not only that κακός has
failed to receive any distinctive colouring from biblical usage, but that it was regarded
as altogether inappropriate for the biblical conception of evil, and this manifestly because
it had become too definitely stamped in profane usage to admit of the addition of the
religious import prevailing in Scripture. We find the same thing in the N. T. Κακός
there is much more rarely used of persons than in the LXX., only in Matt. xxiv. 48; Phil.
iii. 2; the substantive κακός without the article, Matt. xxi. 41, κακοὺς κακῶς ἀπολέσει ;
Rev. ii. 2, οὐ δύνῃ βαστάσαι κακούς. Usually τὸ κακόν or κακόν, rarely κακά, τὰ κακά.----
Κακῶς occurs very seldom in the LXX. in a physical sense, Ezek. xxxiv. 4, κακῶς ἔχειν
=7bn. In a moral sense, κακῶς ἐρεῖν, εἰπεῖν -- 98, Ex, xxii. 28. Standing for Sbp,
Lev. xix. 14; Isa. viii, 21; Lev. xx. 9. Rare also in the Apocrypha—Kaxéw is not
so rare in the LXX.=yyn, Hiphil, Gen. xix. 9; Ex. v. 22, e¢ al.; in antithesis with
εὐποιεῖν, Isa. xli. 23; with ἀγαθοποιεῖν, Zeph. i, 18, Absolutely=to do evil, 1 Kings
xvii. 30, Further=my, Kal and Hiphil, Gen. xv. 13 and often; occasionally used for
other words, eg. once = yvh, Hiphil, Isa. 1. 9.

Κάκωσις, ἡ, oppression, sometimes in the LXX.= Ὅν, 7, etc. In the N. T. only
in Acts vii. 34.

Kan éw answers to xp (which, more rarely, according to its import, is also rendered

Καλέω 742 * Exixaréo

by βοᾶν, ἀναγιγνώσκειν, κηρύσσειν). The distinctive N. T. use of the word (Luke v. 32;
Matt. ix. 13; Mark ii. 17, καλέσαι ἁμαρτωλούς) answers to the use of xp in Isa. 1. 2;
ἐκάλεσα καὶ οὐχ ἣν ὑπακούων, lxv. 2; also Isa. xli. 9, xlii. 6, xlvi. 11, xlviii. 12, 13, 15,
li. 2; compare ὩΣ 87P, Isa. xliii. 1, xlv. 3, 4; Ex. xxxi. 2 Ξξ ἐο call a person for a definite
purpose (hence synonymous with ἐο select ov choose), to call that he may hear, come, and
do that which is incumbent upon him, or ke what is designed for him. The theme
depends upon the calling subject. The subject, ze. he who calls, and the purpose for
which he is called, together impart to the word its special meaning, so that in linguistic
usage it becomes a term. techn. for special relationships, as, 6.9., καλεῖν is employed in
profane Greek for a summons or prosecution in law. In Isaiah the subject of δὲ is
Gop, and thus also it is with the N. T. καλεῖν. It denotes a call from God or in God’s
name, ἃ call to participate in the revelation of grace (cf. also Rom. iv. 17, καλοῦντος τὰ
μὴ ὄντα ὡς ὄντα, and especially the expression κλητὴ dyia=VIP IPP, Ex, xii. 16;
Ley. xxiii. 2 sqq.).

᾿γ καλέω, to accuse, to bring a charge against, a signification springing from the
use of καλεῖν to denote legal proceedings, because the prosecution may be said to take
hold of the person = to serve a summons upon him; cf. ἐνυβρίζειν τινί, ἐγγελᾶν τινί,
sometimes τινί τινος, τινὶ ἐπί τινι. It is used both of legal and non-legal accusation in
Xen., Dem., Isocr., Plut. οὐ o/., usually with τί τιν, Rare in the LXX., Zech. i. 4 =p;
Prov. xix. 5, ὁ ἐγκαλῶν ἀδικως -- ΓΒ. The passive, Ex. xxii. 8, πάσης ἀπωλείας τῆς
ἐγκαλουμένης, as in profane Greek, τὰ ἐγκαλούμενα, the accusations= 0x. In the
Apocrypha, Ecclus, xlvi. 19; Wisd. xii. 12; in both cases without the object of the
thing. In the N. T. only in the active, and once by Paul, Acts xix. 38, xxiii, 28, δ ἣν
ἐνεκάλουν αὐτῷ. Rom. viii. 33, ris ἐγκαλέσει κατὰ ἐκλεκτῶν ;= to bring an accusation
or charge against. The passive, of the accused person, and indeed ἐγκαλεῖσθαι περί
τινος, to be accused of a thing, Acts xix. 40, xxiii. 29, xxvi. 2, 7.

"Ey«*Xn μα, Tos, τό, (a) accusation, complaint, (Ὁ) reproach. Thuc., Dem., Aristotle,
and later writers. Not in the LXX. or Apocrypha. In the N. T. Acts xxiii. 29, xxv. 16
= reproach, ;

᾿Ανέγκλητος, ον, irreproachable, one against whom a reproach cannot be raised
(also when it is said to be raised), Xen. Hell. vi. 1, 4, οὐκ ἀνέγκλητος ἂν δικαίως εἴης
ἐν τῇ πατρίδι. 3 Macc. v. 31. In the N. T. only in Paul’s writings, and (a) with
reference to God’s judgment, 1 Cor. i. 8, ἕως τέλους ἀνεγκλήτους, and Col. 1, 22,
παραστῆσαι ὑμᾶς ἁγίους καὶ ἀμώμους καὶ ἀνεγκλήτους κατενώπιον αὐτοῦ. (Ὁ) In a
social seuse with reference to the judgment of the Christian community, 1 Tim. iii. 10 ;
Tit, i. 6, 7, among the directions for the choice of πρεσβ. or ἐπίσκ.

Ἐπικαλέω. Absolutely =to call upon God for oneself, Rom. x. 14, πῶς οὖν
ἐπικαλέσονται εἰς ὃν οὐκ ἐπίστευσαν. Acts vii. 59, ἐλιθοβόλουν τὸν Στέφανον

U

᾿Επικαλέω 743 Καλύπτω

ἐπικαλούμενον καὶ λέγοντα κύριε κατ. In the LXX. answering to the Hebrew we
usually have ἐπικαλεῖσθαι τὸ ὄνομα κυρίου, and occasionally τὸν κύριον, τὸν θεόν, very
rarely the absolute ἐπικαλεῖσθαι (Ps. iv. 1). In the Apocrypha ἐπικ. τὸν θεόν, τὸν
κύριον usually; τὸ ὄνομα κυρίου only in Judith xvi. 2, ἐπὶ τῷ ov. and the absolute ἐπί,
nowhere.

Συνπαρακαλέω, (a) to call upon, summon, order together, Xen., Plato, Plut.
(Ὁ) At once, together to animate or rouse, Polyb. ν. 83. 3. Connected with this in the
N. T. is Rom. 1. 12, συνπαρακληθῆναι ἐν ὑμῖν, parallel with ver. 11, εἰς τὸ στηριχθῆναι
ὑμᾶς. See παρακαλέω.--- Παράκλησις in the LXX. signifies comfort = DYN, Ps, xciv. 19;
Isa. xvi. 11; Jer. xvi. 6 ; compare Job xxi. 2; Jer. xxxi. 9; Isa. lvii. 18; Hos. xiii. 14;
Nahum iii. 7; Isa. xxx. 7. Also 1 Macc. xii. 9, παράκλησιν ἔχοντες τὰ βιβλία τὰ
ayia; 2 Mace. xv. 11.

II poxanréa, to call forth; in the middle to challenge, to call out to fight, Homer,
Xen., generally to challenge, to provoke, to rouse ; Polyb. i. 1. 4, 4. 2, with παρορμῆσαι in a
good or bad sense. In the latter, as the context shows in Gal. v. 26, ἀλλήλους
προκαλούμενοι, ἀλλήλοις φθονοῦντες. The preceding μὴ γενώμεθα κενόδοξοι shows that
the reference is to an incitement in order to outbid, as pox. is used, eg., of toasts or
pledges at feasts.

Kanxos. Our review of the biblical use of this word leads to the same observation
as in the case of κακός. This word, which in profane Greek is so prominent, of such

rich and wide import, not only falls into the background in the Bible,—in the Ο, T. still ©

more than in the N. T..—but even when it is used it is influenced in a very small
degree by biblical thought. The biblical ideal is different from the profane. In place
of the contrast of καλός and κακός there appears in biblical Greek that of ἀγαθός and
πονηρός in a sense most religiously defined, and with the limitation that καλός, ἀγαθός,
κακός hardly ever characterize persons, the antithesis is neuter between καλόν and κακόν,
ἀγαθόν and πονηρόν. In lieu of the classical καλός, or καλὸς καὶ ἀγαθός for persons, we
have δίκαιος in a distinctively biblical sense. The significance of this for the ethics of
both is obvious,

Καλύπτω, with its derivatives, answers to the Hebrew nd>, Kal and Piel, for the
most part besides the simple form for κατακαλύπτω, also for περιβάλλω, rarely for
κρύπτω, which is=xan, Hiphil, snp, Hiphil, and joy, from which also καλύπτω is
distinguished as to cover from, to hide, to do away with, not, as a rule, an important
distinction. But κρύπτειν never, like καλύπτειν, appears with ἁμαρτία as its object.
᾿Αποκαλύπτω again=to reveal the concealed, cy. ἀσχημοσύνη, Ex. xx. 6, Ley. xviii. 7,
is synon. with γνωρίζειν in Dan. ii. 29, Ps. xeviii. 3, Eph. iii, 3, and answers mainly
to nbs, 1 Sam. ii. 29, iii. 7, 21; Prov. xi. 13; Ps. xeviii. 3; Isa. liii. 1, 1ν]. 1; Dan. x. 1;
Chaldee, xb3, Dan. ii. 19, 22, 28-30, 47. See Jer, xi 20, In the O. Τὶ its object is

Ee ὙΥΝ

Καλύπτω 744 Kavov

also the organs of perception, ἀ, ὀφθαλμούς, Num. xxii. 31, xxiv. 4; Ps. cxix. 19;
cf, 2 Sam. vi. 20; τὸ ὠτίον, 1 Sam. ix, 15, xx. 2, 13, xxii. 8,17; 2 Sam. vii. 27; ch
Ruth iv. 8. ᾿Αποκάλυψις also in Ecclus, xi. 27, xxii. 22, xli. 23.

Κανών, ovos, ὁ, ἃ straight staff, eg. Judith xiii. 6, προσελθοῦσα τῷ κανόνι τῆς
κλίνης ὃς ἣν πρὸς κεφαλῆς ; cf. κανόνες αὐλαιῶν, Ath. xii. 538 D, garden stakes, usually
standard measure, and (I.) technologically, measuring rod, standard, Aeschinus in Ctesiph.
pp. 82, 25, ὥσπερ ἐν τῇ τεκτονικῇ ὅταν εἰδέναι βουλώμεθα τὸ ὀρθὸν καὶ τὸ μὴ τὲν.
κανόνα προσφέρομεν. So in the LXX. once, Micah vii. 4, ὡς βαδίζων ἐπὶ κανόνος ἐν
ἡμέρᾳ σκοπιᾶς, meaningless translation of the Heb. azn, for which, as Schleusner thinks,
we should read 7%, which indeed explains the translation, but gives no sense in the
connection, unless ἐπὶ κανόνος be = “ employed about the measure or standard.” Further,
Aguila in Job xxxviii. 5, κανόνα for σπαρτίον of the LXX., Symm. σχοινίον μέτρου, and
in Ps, xix. 4, Symm. reads ὁ κανὼν αὐτῶν, where the LXX. εἰς πᾶσαν τὴν γῆν ἐξῆλθεν
ὁ φθόγγος αὐτῶν. Figuratively, 2 Cor. x. 13, ἡμεῖς οὐκ εἰς τὰ ἄμετρα καυχησόμεθα,
ἀλλὰ κατὰ τὸ μέτρον τοῦ κανόνος «.7.., Where μέτρον and κανών are distinguished as
measure or degree, and direction or scope, compare what follows; κανών refers to the
direction assigned to the apostle; cf. vv. 15, 16, according to which his conduct would
be judged whether or not it went beyond the measure; κανών is not here measuring staff,
but standard for judging; cf. 11. (a). See Aristotle, Eth. Nic. iii. 6, διαφέρει ---: ὁ
σπουδαῖος τῷ τἀληθὲς ἐν ἑκάστοις ὁρᾶν, ὥσπερ κανὼν καὶ μέτρον αὐτῶν ὦν.
(11) Figuratively, standard, rule, (4) not because it prescribes or orders something, but
because the thing is measured or judged by it, hence synon. with κριτήριον, Sext. Emp.
dogm. i. 27, τὰ μὲν ἐκτὸς κριτήρια οἷον κανόνας καὶ διαβήτας σταθμία τὲ καὶ τρυτάνας.
Thus he describes τὸ τῆς ἀληθείας κριτήριον as κανὼν δοκιμαστικός, Log. ii. ὃ. Plut. often
combines καν. καὶ κριτήριον ; de aud. poet. viii, (25 ἘΣ) describes the just and wise of
whom poets sing as κανόνες ἀρετῆς ἁπάσης καὶ ὀρθότητος. Cf. Lucn. Conv. vii., κανόνα
οἱ πολλοὶ ὀνομάζουσιν αὐτὸν és τὴν ὀρθότητα τῆς γνώμης ἀποβλέποντες. Aristot. Lc.
In this sense the word occurs, Dem. pro cor. xviii. 296, τὴν δ᾽ ἐλευθερίαν καὶ τὸ μηδένα
ἔχειν δεσπότην αὑτῶν, ἃ τοῖς προτέροις “EdAnow ὅροι τῶν ἀγαθῶν ἦσαν καὶ κανόνες.
So Lucn. de hist. conser. 5, Harmonid. 3, Ζοια. 2. It differs from νόμος in that it
designates the νόμος itself as the standard for judging, Lycurg. adv. Leocr. cxlix. 2, ὅσα
yap τῶν ἀδικημάτων νόμος τις διώρικε, ῥάδιον τούτῳ τῷ κανόνι χρωμένους κολάζειν
τοὺς παρανομοῦντας. Chrysippus says in a fragment printed by Spengel, artium
scriptores, p. 177, ὁ νόμος πάντων ἐστὶ βασιλεὺς θείων τε καὶ ἀνθρωπίνων πρωγμάτων"
δεῖ δὲ αὐτὸν προστάτην εἶναι τῶν καλῶν καὶ αἰσχρῶν... καὶ κατὰ τοῦτο κανόνα
τε εἶναι δικαίων καὶ ἀδίκων. Aeschin. in Ctesiph. lc. οὐ γὰρ ἀόριστον ἐστι τὸ
δίκαιον ἀλλ᾽ ὡρισμένον τοῖς νύμοις οὕτω καὶ ἐν παῖς γραφαῖς ταῖς παρανόμων
παρακεῖται κανὼν τοῦ δικαίου. Answering to this κανώι is used by the Alexandrian
grammarians to denote sum-total of the oldest noteworthy writers, etc. Hence it easily

Κανών 745 Κεῖμαι

passes (Ὁ) to signify a rule by which one has to judge himself, or by which anything is
judged, eg. Plut. Consol. ad Ap. p. 103 B, τῆς φρονήσεως καὶ τῶν ἄλλων ἀρετῶν
κανόνες ols πρὸς ἀμφότερα χρηστέον, a sense in which Philo often uses the word,
without further distinguishing νόμος and κανών, save that νόμος refers to Israel’s
divine law; cf. Credner, Gesch. des Kanons, p. 11 sq.—In the N. T. only in Paul's
writings, and besides the passage above cited only in Gal. vi. 16, ὅσοι τῷ κανόνι τούτῳ
στοιχήσουσι, with reference to ver. 15, and therefore in the sense of standard, or
judging, or criterion. In the same sense DPhil. iii. 16, τῷ αὐτῷ στοιχεῖν κανόνι, but here
the word must be cancelled.—In ecclesiastical Greek it signifies the standard-giving rule,
ordainment, prescription, Clem. Rom. ad Cor, i. 1. 3, ἐν τῷ κανόνι τῆς ὑποταγῆς
ὑπαρχοῦσας ; ibid. vii. 2, ἔλθωμεν ἐπὶ τὸν εὐκλεῆ Kal σεμνὸν τῆς παραδόσεως ἡμῶν
κανόνα καὶ ἴδωμεν τί καλὸν. .. ἐνώπιον τοῦ ποιήσαντος ἡμᾶς; xli. 1, ἐν ἀγαθῇ
συνειδήσει ὑπάρχων, μὴ παρεκβαίνων τὸν ὡρισμένον τῆς λειτουργίας αὐτοῦ κανόνα.
Here it stands similarly to 2 Cor. x. 19. Afterwards it comes to denote the standard-
giving norm, and thus it-comes to be applied to Holy Scripture; cf. Credner, /.c.; Strack
in Herzog u. Plitt, Realene, vi. 412 sq.

Κεῖμαι, to lie, seldom in the LXX., Josh. iv. 6; 2 Sam. xiii, 22; 2 Esdr. vi. 1;
Isa. ix. 4; Jer. xxiv. 1, for various Hebrew words. Oftener in the Apocrypha; far
oftener in the N. T. (a) to lie, to lie there, of men, Luke ii. 12, 16, βρέφος ἐν φάτνῃ:
Matt. xxviii. 6; Luke xxiii, 53; cf. John xx. 12, ὅπου ἔκειτο τὸ σῶμα. Of things
which are there, John ii. 6, ὑδρίαι; cf. Xen. Oce. viii. 19, εὐκρινῶς κείμεναι χύτραι;
Jer, xxiv. 1 =~; John xix. 20, σκεῦος, οἱ al.; Matt. iii, 10 and Luke iii. 9, ἡ ἀξίνη
πρὸς τὴν piav τῶν δένδρων κεῖται, not is laid, but lies there, and needs only to be taken
up; 1 Cor. iii, 11, θεμέλιον ἄλλον οὐδεὶς δύναται θεῖναι mapa τὸν κείμενον;
2 Cor. iii, 15, κάλυμμα ἐπὶ τὴν καρδίαν κεῖται; ver. 10, περιαιρεῖται; Rev. iv. 2, θρόνος
ἔκειτο ἐν τῷ ovp.; cf. Dan. vii. 9, οἱ θρόνοι ἐτέθησαν. Generally =to find oneself at a
place or in a state, 2 Mace. iii. 11, ἀνὴρ ἐν ὑπεροχῇ κείμενος; 2 Mace. iv. 31, οἱ ἐν
ἀξιώματι κείμ.; ver. 34, ἐν ὑποψίᾳ. Thus 1 John v. 19, ὁ κόσμος ἐν τῷ πονηρῷ
κεῖται, where the masculine rendering of πον. according to νν.. 18, 19a is to be
preferred, and κεῖται is to be explained as in Polyb, vi. 14. 6, ἐν τῇ συγκλήτῳ κείται,
lies in the senate, is dependent thereupon; Soph. Oed. C. 247, ἐν ὑμῖν ὡς θεῷ κείμεθα,
we rely upon you; cf. ver, 18, ὁ πονηρὸς οὐχ ἅπτεται αὐτοῦ. Of places=to lie, to be
placed or laid, Matt. v. 14; Rev. xx. 16. . Of accumulated money or goods, Luke xii. 19 ;
Aristoph. Ran. 624 (not=“ to be laid out,” which would require an addition such as ἐπὶ
τῇ τούτου τραπέζῃ, Isoc. 367 D). (Ὁ) Figuratively, of laws, given, existing, and therefore
in force; Thue. v. 105. 2, οὔτε θέντες τὸν νόμον οὔτε κειμένῳ πρῶτοι χρησάμενοι;
ii, 37. 3, ὅσοι ἐπ᾽ ὠφελίᾳ τῶν ἀδικουμένων κεῖνται καὶ ὅσοι ἄγραφοι ὄντες αἰσχύνην
ὁμολογουμένην φέρουσιν. So 2 Mace. iv. 11; 1 Tim. i. 9, δικαίῳ νόμος οὐ κεῖται. Then
with a statement of the purpose, to be there, or find oneself there for a definite object;

SE —— 7 ΟΝ.

ei

Κεῖμαι 740 Κενόδοξος

Luke ii. 84, κεῖται εἰς πτῶσιν καὶ ἀνάστασιν πολλῶν καὶ εἰς σημεῖον ; cf. Josh. iv. 6, ἵνα
ὑπάρχωσιν ὑμῖν οὗτοι εἰς σημεῖον κείμενον, a sign present, not to be overlooked, and
significant. Not thus in Phil. i. 16, εἰς ἀπολογίαν τοῦ ed. κεῖμαι, where κεῖμαι expresses the
position of the imprisoned apostle; but perhaps thus in 1 Thess, iii. 3, εἰς τοῦτο κείμεθα.

᾿Αντίκειμαι, to lie over against, eg. Europe to Asia, Herod. vi. 2. 4; to be
opposite to, often in Aristotle, in a physical, logical, or moral sense; so too in Plutarch.
In biblical Greek in a moral sense=in ὦ hostile way to stand over against, to be an
opponent, rare in the LXX.=jb¥, Zech. iii. 1;= "ny, Ex. xxiii. 22 (strengthening of 28,
ἐχθρεύειν) ; Job xiii. 28 --ἢτη; 2 Mace. x. 26. In the N. T.=to be contrary to, to be
opposed to, not of the act of opposing, but of the state of opposition; 1 Tim. i. 10, εἴ τι
ἕτερον τῇ ὑγιαινούσῃ διδασκαλίᾳ ἀντίκειται; Gal. v. 17, ταῦτα ἀλλήλοις ἀντίκειται, are
contrary to one another. Especially the substantival participle ὁ ἀντικείμενος, standing
opposite to as an enemy, the opponent, peculiar it seems to biblical Greek, LXX.= 348;
Esth. ix. 2; Isa. lxvi. 6; mann vx, 2 Sam. viii, 11; HY, Ex. xxiii, 22; mn, part.
Niphal, Isa. xli, 11; Theodotion=jb¥, Job i. 6. 1 Macc. xiv. 7; 3 Mace. vii. 9;
2 Mace. x. 26. In the N. T. of those who set themselves in opposition to Christ or His
disciples (not only oppose or disbelieve), Luke xiii. 17, πάντες οἱ ἀντικείμενοι αὐτῷ ;
xxii, 15, § οὐ δυνήσονται ἀντιστῆναι ἢ ἀντειπεῖν πάντες οἱ ἀντικείμενοι ὑμῖν ;
1. Cor. xvi. 9; Phil i, 28. That in 1 Tim. v. 14, μηδεμίαν ἀφορμὴν διδόναι τῷ
ἀντικειμένῳ λοιδορίας χάριν, the devil is not meant, is evident from Tit. 11, 8; cf. ver. 5.
The substantival is used generically ; see Kriiger, § 50. 3. 4. In 2 Thess. i. 4 it is used
to describe the Antichrist as the opposer, the enemy of God, and of all godliness, 6
ἀντικείμενος καὶ ὑπεραιρόμενος ἐπὶ πάντα λεγόμενον θεὸν ἢ σέβασμα.

_. Κενός in the LXX. ἰ5- 0}, PY, or ΡῚ, and with μάταιος, ματαιότης -- δὲν,
occasionally 4150 - 313, 8, and other words; Isa. xxix. 8, εἰς κενὸν ἤλπισεν. Κενός
denotes the contents, μάταιος refers to the design also, ψευδής to the form; cf.
Job xx. 18; Isa. lix. 4. Kevow in LXX. Jer. xiv. 2, ai πύλαι ἐκενώθησαν, xv. 9=
Sone. As to Phil. ii. 7, Beyschlag’s assertion (Christol. des N. T. p. 235), that xevodv
throughout the N. T. means “to rob one of his respect, honour, and esteem,” is quite
unwarranted; the opposite indeed is true, for κενοῦν nowhere means this in the N. Τ᾿,
nor has it this signification in profane Greek. The withdrawal of which it speaks
may indeed be honour and esteem, but only when these are indicated by the context.
In Phil. ii. 7 it is μορφὴ θεοῦ, which Christ gave up in order to take μορφὴ δούλου.
That it cannot mean “a surrender of the Zgo, of the divine consciousness,” μορφή itself
shows. Christ by the surrender of the μορφὴ θεοῦ made Himself κενός (cf. Luke i. 53),
as it is said of a mother deprived of her children, ἐκενώθη, Jer. xv. 9.

Κενόδοξος, Polyb, xxxix. 1. 1, κενόδοξος ἣν καὶ ἀλαζὼν καὶ πολὺ κεχωρισμένος
τῆς πραγματικῆς καὶ στρατηγικῆς δυνάμεως, and so also xxvi, 6, 12, with ἀλαζονικός,

Κενόδοξος 741 Κεφάλαιον

therefore =full of vain conceit, worthless desire of fame, see κενοδοξία, Gal. v. 26, μὴ
γενώμεθα κενόδοξοι, ἀλλήλους προκαλούμενοι.

Κενοδοξία, ἡ, Plut. De adulat. 14 (57 D), a depreciative name for φιλοτιμία, ----
φιλοτιμίαν κενοδοξίαν ἄκαρπον ὀνομάξοντες, therefore = striving after worthless honour,
worthless desire of fame. Lucian, Dial. Mort. xx. 4, like Pol. iii. 81. 9, with τῦφος,
inflation ; ibid. x. 8, with ἀλαζονεία, ἁμαθία, Epis; Ver. Hist, i. 4, in connection with
Ψεῦδος. In biblical Greek, Wisd. xiv. 14, ἐπίνοια εἰδώλων... κενοδοξίᾳ ἀνθρώπων
εἰσῆλθεν εἰς κόσμον ; cf. ver. 15; 2 Mace. ii. 15; φιλαρχίας καὶ κενοδοξίας καὶ ἀλαζονείας
καὶ μεγαλαυχίας. In viii. 18 with ἀλαζονεία ; cf. κενοδοξέω; 4 Mace. v. 9. In the
N. T. Phil. ii. 3, μηδὲν κατ᾽ ἐριθείαν μηδὲ κατὰ κενοδοξίαν ; Suid. ματαία τις περὶ ἑαυτοῦ
οἴησις.

Κεφαλιίς, δος, ἡ, diminutive, little head, (a) in the classics, eg. of the capitals of
pillars; so in the LXX.=wsh, Ex. xxxvi. 36, xxxviii. 29 (2 Chron. iii, 15, iv, 12,
κεφαλή); MIND, 1 Kings i. 19, 30, elsewhere ἐπίθεμα; NB¥, 2 Chron. iii, 15, Also=
18, pedestal of a column, Ex. xxxviii. 27, 28; cf. Joseph. Ant, xii. 2. 8, of the feet of a
golden table, τῶν ποδῶν αἱ κεφαλίδες, over against ἡ βάσις, also of the nobs and hooks of
the curtains, 1, Ex. xxvi. 32 and often. (Ὁ) The rendering of npo“nbi in Ps. xl. 8,
Ezek. ii. 9, by κεφαλὶς βιβλίου is peculiar,—n>39 = κεφαλίς, Ezek. iii, 1,2; 2 Esdr. vi. 2;
once = χάρτης, Jer, xxxvi. 23, elsewhere in Jeremiah = χαρτίον, xxxvi. 2 sqq.; Aquila in
Jer. xxxvi. 2 τ-- κεφαλίς, who in Ps, xl. 8 has εἴλημα, and Symm. τεῦχος. It is improbable
that the top of the roll is meant; the LXX. thought it as appropriate to render 7732
by κεφαλίς as rbita by κεφαλή (for which we twice have κρανίον). Isa. viii. 1 points
to this, where Aquila renders 5173 ja by κεφαλίδα μεγάλην (LXX. τόμον χάρτου καινοῦ
μεγάλου; Symm. τεῦχος μέγα), as if it were not from mba, polire, but from dbs, volvere ;
Delitzsch on Heb. x. 7. Then κεφαλίς would be=voll. Answering to this Theodoret
says, κεφαλίδα καλεῖ τὰ εἰλητὰ βιβλία.

Κεφάλαιον, τό, (a) main thing, what stands first; Plato, Legg. i. 643 0,
κεφάλαιον δὴ παιδείας λέγομεν τὴν ὀρθὴν τροφήν. Thue. iv. 50, ἐν αἷς (ἐπιστολαῖς)
πολλῶν ἄλλων γεγραμμένων κεφάλαιον Hv. Also of the main idea of the whole, of a
speech or writing, which collects the main points or the result, eg. Isocr. iii. 62, iv. 149.
We cannot take the word in either of these ways in Heb. viii, 1, κεφάλαιον δὲ ἐπὶ τοῖς
λεγομένοις, for what follows is neither the result, “the sum,” nor the main point of what
precedes, nor is it the chief thing to which others are subordinate. Something new is
really introduced which forms the crowning point to the preceding; cf. Dem, xxi. 18,
δύο ταῦτα ὥσπερ κεφάλαια ἐφ᾽ ἅπασι τοῖς ἑαυτῷ νενεανιευμένοις ἐπέθηκεν. Thus the
difficult words ἐπὶ τοῖς rey. receive their right force. (Ὁ) Sum, = capital, strictly, main
sum in relation to rent and profit; Plato, Legg. v. 142 ©, ἀποδιδόναι μήτε τόκον μήτε
κεφάλαιον; so in Acts xxii, 28, In the LXX,=ww», Lev. v. 24; Num. v. 7; cf. iv. 2,
xxxi, 26, 49,

a δ, Δι. ϑνωμμμνιις

τ τ <<

ee. σαν αν ὦ .-- -

᾿Ανακεφαλαιόω 748 Κῆρυξ

᾿Ανακεφαλαιόω, not often in the classics; κεφαλαιόω, act. and middle=to bring
together under heads, Thue., Plato, and later writers; Thue. viii. 53, λόγους ἐποιοῦντο. ἐν
τῷ δήμῳ κεφαλαιοῦντες ἐκ πολλῶν ; Aristotle, Mor. magn. ii. 9, καθόλου συνθέντας - τὰ
καθ᾽ ἕκαστα κεφαλαιωσαμένους εἰπεῖν. Hence avaxed.=to summarize again, and indeed:
(a) to repeat ; Aristotle, Fragm. 123 (Opp. ed. Berol. v. 1499, 33a), ἔργα δὲ ῥητορικῆς . ;
προοιμιάσασθαι πρὸς εὔνοιαν, διηγήσασθαι πρὸς πίστιν, ἀγωνίσασθαι πρὸς ἀπόδειξιν,
ἀνακεφαλαιώσασθαι πρὸς ἀνάμνησιν ; Dion. Hal. Ant. Rom. i. 90, τὴν ἀνακεφαλαίωσιν
τῶν ἐν ταύτῃ δεδηλωμένων τῇ βίβλῳ; Quinctil. vi. 1, rerwm repetitio et congregatio quae
groece ἀνακεφαλαίωσις dicitur ; Protev. Jac. xiii. 1, εἰς ἐμὲ ἀνακεφαλαιώθη ἡ ἱστορία
tov ᾿Αδάμ. Accordingly the proposition is=iterum, as must be allowed in Rom. xiii. 9,
ἐν τῷ λόγῳ τούτῳ ἀνακεφαλαιοῦται; but it must be remembered that it is not the
κεφαλαιοῦν that is repeated, but the thing previously mentioned is repeated by the
κεφαλ., and the κεφαλαιοῦν thus becomes an dvaxeg.; cf. Plut. De puer. educ. 5 Ὁ,
συνελὼν τοίνυν ἐγώ φημι, ὅτι ἕν πρῶτον καὶ μέσον Kat τελευταῖον ἐν τούτοις κεφάλαιον.
But (Ὁ) repetition of the κεφαλαιοῦν is denoted in Eph. i. 10, ἀνακεφαλαιώσασθαι τὰ
πάντα ἐν τῷ Χῳ, only that κεφαλαιοῦν here is defined according to its object. Aristotle,
De mund. 2, τὸ δὲ τῶν πλανήτων πλῆθος εἰς ἑπτὰ μέρη κεφαλαιούμενον, is not a similar
case, for xed. here stands as is usual for reflection upon the things. The expression in
Eph. i. 10 finds its analogy in the usage neither of κεφαλαιοῦν nor of συγκεφαλαιοῦν
(Xen., Plat., Aesch., Polyb.). Elsewhere it may denote a comprehensive act of reflection,
but here it means a gathering together of the objects—ra πάντα, and the thought is none
other than that in Col. i, 16, 20. That we are not to regard Christ as κεφαλή here is
shown by the prep. ἐν. But the middle is to be emphasized; it is the mystery of God’s
will to gather all together for Himself in Christ, to bring all into a unity, to put an end
to the world’s discord wrought by sin (see κόσμος οὐρανός), and to re-establish the
original state of mutual dependence in fellowship with God; cf. Rom. xi. 35. Accordingly
Chrysostom does not stop short with μίαν κεφαλὴν ἅπασιν ἐπέθηκεν, but adds συνάψαι.

Κῆρυξ. The preacher is thus designated with reference to his work, to announce
his message with the authority which is expressed by the name ἀποστόλος.--- Κηρύσσω
always implies a solemn, important, public announcement made by the authority of a
higher power, the proclamation of a message which therefore claims attention. In the
LXX. it is used of the announcement of royal messages, Gen. xli. 43 (sp). 2 Chron.
Xxxvi. 22, παρήγγειλε κηρῦξαι ἐν πάσῃ τῇ βασιλείᾳ αὐτοῦ ἐν γραπτῷ λέγων, Τάδε
λέγει Κῦρος βασιλεὺς κατὰ. Dan. ν. 31; Esth. vi. 9, 11, public announcements,
Ex. xxxvi. 6, eg. νηστείαν, ἑορτήν. Ex, xxxii. 5; 2 Chron. xx. 3, xxiv. 9; 2 Kings
x. 20; Jonah i. 14, ii. 15, iii, 5, 7. Then in the prophets of the announcement of the
day of Jehovah, the judgment day, Joel ii. 1, iii. 9 ; Jonah i. 2, iii. 2; cf. Micah iii. 5,
of false prophets, κηρύσσοντας εἰρήνην. Isa. lxi. 1, κηρῦξαι αἰχμαλώτοις ἄφεσιν ;
οἵ, Plut. Apophth. 197 B, νικήσας... ἐκήρυξεν ἐν ᾿Ισθμίοις ὅτι τοὺς “EdAnvas

Κῆρυξ 749 Κληρονομία

ἐλευθέρους καὶ αὐτονόμους ἀφίησιν. Poetically, Zeph. iii. 15; Zech. ix. 9; Prov. i 21,
viii. 1. In most of these places = xp (see καλεῖν), sometimes ap Vay, wn, εἰ al. But
it does not become a fixed word for any special announcement; for this the compounds
of ἀγγέλλειν, especially ἀναγγέλλειν, ἀπαγγέλλειν = 739 are used, words which in the
N. T. give place to ἐπαγγέλλειν, ἐπαγγέλλεσθαι, for God's message of salvation, words
which in the LXX. are rare ; and to εὐαγγελίξεσθαι and κηρύσσειν for the promise and
the specific announcement of its fulfilment—lIn 1 Pet. iii. 19, ἐν ᾧ (πνεύματι) καὶ τοῖς
ἐν φυλακῇ πνεύμασιν πορευθεὶς ἐκήρυξεν, the word seems to have been chosen instead
of εὐαγγελίξεσθαι (iv. 6) with reference to the ἀπειθής (and perhaps to the ἐν φυλακῇ ;
ef. Isa. lxi. 1), with which eday. would not have been in keeping. Compare von
Zezschwitz, Petri ap. de Christi ad inferos descensu sent. Ὁ. 31.

II pocxnptaca, used in the classics of the herald sent forth = to make publicly
known in advance, to command or proclaim in advance, Xen. Resp. Lac. xi. 2, πρῶτον μὲν
of ἔφοροι προκηρύττουσι τὰ ἔτη εἰς ἃ δεῖ στρατεύεσθαι. In biblical Greek, Acts xiii. 24,
προκηρύξαντος ᾿Ιωάννου πρὸ προσώπου τῆς εἰσόδον αὐτοῦ βάπτισμα μεταν. Cf.
κηρύσσω. The expression is clearly qualified by the N. T. use. of κηρύσσω, and there-
fore is not to be regarded as like Joseph. Ant. x. 5. 1, Ἱερεμίας τὰ μέλλοντα τῇ πόλει δεινὰ
προεκήρυξε. Just. Mart. Apol. i. 31 (72 B), θεοῦ προφῆται δι’ ὧν τὸ προφητικὸν
πνεῦμα προεκήρυξε τὰ γενήσεσθαι μέλλοντα πρὶν ἢ γενέσθαι.

Προσκληρόω, to allot to one, to assign by lot, only in later Greek; eg. Luen.
Amor. 3, τούτῳ τῷ βίῳ ἡ τύχη προσεκλήρωσέ σε. Plut. Conv. ix. 3. 1 (738 D).
Often in Philo; see Loesner, observv. Philon. p. 209, with whom προσκληροῦσθαι, synon.
προστίθεσθαι, e.g. τῷ θεοῦ λαῷ, de sacrif. Cain et Abel, i. 164. 25 sqq. Not in the LXX,
In N. T. Acts xvii. 4, τινὲς ἐξ αὐτῶν ἐπείσθησαν καὶ προσεκληρώθησαν τῷ Παύλῳ
καὶ τῷ Σίχλᾳ, medial passive; see Kriiger, ὃ 52. 6. Cf. Philo, de easecrat. ii. 435. 26,
τῷ θεῷ μόνῳ προσκεκληρῶσθαι τοὺς ἄπλαστον ἀλήθειαν ἀντὶ πεπλασμένων μύθων
μεταδιώκοντας. Leg. ad Caj. ii, 546. 9, τὸ ἱκετικὸν γένος ἀνθρώπων τῷ πατρὶ καὶ
βασιλεῖ τῶν ὅλων καὶ πάντων αἰτίῳ προσκεκλήρωται, of trust in God's providence ; ibid.
555. 36, τῶν μὲν τούτῳ τῶν δ᾽ ἐκείνῳ προσκληρωμένων, ἐξ ὧν ταραχαὶ ἐμφύλιοί τε
καὶ ξενικοὶ πόλεμοι συνίστανται.

Κληρονομία is in the LXX. the regular word for nbn, though κλῆρος is also
oceasionally employed; it is also=7¥, and other derivatives from wr. As used for
npn it denotes the blessing promised upon the ground of God’s relation to Israel ;
cf. Num. xviii. 20, xxxiv. 2; Deut. iv. 38; 1 Sam. xxvi. 19; 2 Sam. xiv. 16, xx. 1, 19,
xxi. 3; 1 Kings viii. 36 ; 2 Chron. vi. 27; Ps. xxxvii. 18, ev. 11; and the N, T. usage
is in keeping with this, denoting the blessing of God’s saving health, both as promised
and as given, inasmuch as man being κληρονόμος is to possess it—KAnpovouéw is also
in the LXX.=vh>, Kal and Hiphil, and ὅπ), Kal and Hiphil, both which are usually

= r,t SC

Κληρονομία 750 Κοινός

—

rendered by κληρονομεῖν and κατακληρονομεῖν. This last word is never, like κληρονομεῖν,
applied to private relationships, but always refers to the inheritance promised and given
by God to His people. Kara often only strengthens the import of the simple verb; but
sometimes, answering to the other force of κατά, κατακλη., signifies to hand over as an
inheritance, thus taking an intransitive verb transitively. The explanation of this special
and new usage in the LXX. probably is that “to inherit the promises,” “to inherit the
promised land,” denotes an inheritance of a peculiar kind,—peculiar in form, because
everywhere it is the entrance, the receiving of it, the taking or possessing of the inheritance
that is meant, though κληρονομεῖν in itself does not signify this; it is the entrance upon
the inheritance without previous death. Accordingly the appointment fo the inherit-
ance, or the gift of it on God’s part who has ordained it, is different from the appoint-
ment of an inheritance, which is expressed by διατιθένα. Κληρονομεῖν does not
express this, «A. τινά means only to appoint some one as heir, and only once, Prov.
xiii. 23 = to leave behind as heir. As the clearer and more direct fulfilment of the
promise in its literal and temporal reference fades, κατακὰ. becomes rarer and dis-
appears; and with the N. T. revelation the idea of διατιθέναι, διαθήκη, in the sense of
appointment to an inheritance, becomes prominent, and thus a new force is given to
these O. T. words.

Κοινός is connected with Evy, συν, cum. In Prov. xxi. 9, xxv. 24, itis=72". Τῷ
is used in the meaning im common in the Apocrypha also, except in 1 Mace. i. 47, 62,
where it stands in the ethical sense. In relation to βέβηλος, κοινός denotes a theocratic
and βέβηλος an ethico-religions judgment. In Josephus it occurs, Ant. xii. 2. 13, ὅτι
τοῦτ᾽ αὐτῷ συμβαίη περιεργαζομένῳ τὰ θεῖα καὶ ταῦτ᾽ ἐκφέρειν εἰς κοινοὺς ἀνθρώπους
θελήσαντι ; xiii. 1. 1, τῶν ᾿Ιουδαίων τοὺς ἀποστάντας τῆς πατρίου συνηθείας καὶ
τὸν κοινὸν βίον προηρημένους. Philo seems never to have used the word in this
sense.—Kozvéw primarily means to make a thing a common possession. The LXX. do not
employ it in its ethical sense, but rather βεβηλοῦν, μιαίνειν. In the Apocrypha once, in
4 Mace. vii. 6, οὐδὲ τὴν θεοσέβειαν χωρήσασαν γαστέρα ἐκοίνωσας μιαροφαγίᾳ.---
Κοινωνός usually takes the gen. of the person, Prov. xxviii. 24; Isa. i. 23. The thing is
added by ἐν; cf. Plut. De aud. xiv. (45 E), κοινωνὸς yap ἐστι τοῦ λόγου καὶ συνεργὸς
τοῦ λέγοντος. Pracc. ger. reip. xxvi. (819 C), λάμβανε δὴ καὶ δίκης συνεργὸν καὶ
πρεσβείας κοινωνόν. The gen. of the thing, Ecclus. vi. 10, «. τραπεζῶν. Plut. Brut.
xiii, δ.----Κοινωνικός is = common, in common, Aristotle, Eth. Nic. ix. 14, «. φιλία. Polit.
iii. 13, «. ἀρετή. Eth. Eud. viii. 10, κοινωνικὸν ξῷον ὁ ἄνθρ.----ΚΚοινωνέω also is = to have
something in common, with the gen. of the thing, Rom. xv. 13. In Rom. xii. 13 it is=
to communicate, but this need not be taken as a new meaning, the representation is the
same, though the setting on foot of the κοινωνία is of a special kind. The genitive is
used of what one has in common or communicates, the dative of the person or thing to

which, and hence is the stronger construction, and rarer in profane Greek, 2 Mace. v. 20,
«Κ΄

Κοινός 751 Προσκόπτω

εὐεργετημάτων ὑπὸ τοῦ κυρίου ἐκοινώνησε.----Κοινωνία occurs in the LXX. only in Ley.
vi. 2; in the Apocrypha, Wisd. viii. 18; 3 Mace. iv. 6.

Koro, to strike, to hew, to thrust, etc., e.g. to hew down trees, to lop off branches, to
strike down people; with several references used in the ΠΧ Χ, τὸ π5), Hiphil, with παίω,
τύπτω, etc., 4130 τ- ΠἼ3, for which oftener ἐκκόπτω, and as a term. techn. διατίθημι.
(a) Actively, to strike; trees, Isa. ix. 10 =yn3; cf. 2 Chron, xxxiv. 7. In 1 Kings v. 6,
2 Kings xix. 23, 2 Chron. ii. 8 τῷ ΠἼΞ, always of felling timber. In the N. T. Matt.

xxi. 8, ἔκοπτον κλάδους ἀπὸ τῶν δένδρων ; Mark xi. 8; Xen. Hell. v. 2.29. To strike.
down men, 2 Sam. xi. 15, Ezek. ix. 5, οἷο. -- Π3Π, figuratively τὴν γῆν, Jer. xlvi. 13..
Also = to oppress or weary out with blows, Xen. Eq. i. 4, viii. 7; to be wearisome, to.

trouble, Dem., Plut., hence κόπος and its derivatives, (Ὁ) In the middle, to strike oneself,
with grief (on the breast, thighs, etc.), plangere = to mourn, to lament; LXX.= 9p, which
only occasionally is rendered differently. With the acc. of the part struck, τὰ μέτωπα,

Herod. ii. 61; 121. 8; κεφαλήν, Hom. 71. xxii. 33. So Ezek. xx. 43, vi. 9. Absolutely .

=to mourn, Lucian, De sacrif. 15 ; Matt. xi. 17, xxiv. 30. Κοπετὸν κοπτ., 1 Mace.
iv. 39; ἐπί twa, for some one, Rev. i. 7, xviii. 9 (Lachm. ἐπ᾽ αὐτῇ ; cf. Zech. xii. 10,
κόψονται ἐπ᾽ αὐτὸν κοπετὸν ὡς ἐπ᾽ ἀγαπητῷ). Then also τινά, to bewail some one, 2 Sam.
xi. 26; Gen. xxii. 2,1. 10; Luke viii. 52, xxiii, 27. So also in profane Greek. 1 Mace.
ii. 70, ix. 20, xiii. 26, ἐκόψαντο αὐτὸν κοπετὸν μέγαν. Synon. πενθεῖν (Lucian, De
sacrif. 15), θρηνεῖν (Matt. xi. 17; Luke xxiii. 27), κλαίειν (Luke viii. 52), with obvious
shades of meaning.

᾿Αποκόπτω, (a) to hew off, eg. the limbs of the body, ete. Used from Homer’

to Plutarch. Mark ix. 43, 45; Jobn xviii. 10, 26; Deut. xxv. 12, Judg. i. 6. 7=pyp;
1 Sam. xxxi. 9=m3; Num. xvi. 14= po, to pluck out the eyes, to cut away a ship’s ropes,
Acts xxvii. 32; ef. Od. x. 127; Xen. Hell. i. 6. 25. Figuratively, Polyb. iii. 63. 8, ἀπο-
κεκομμένης καθόλου τῆς ἐλπίδος. Ps, Ixxvii. 9, εἰς τέλος ἀποκόψει τὸ ἔλεος. Cf. Job
xix. 10, ὥσπερ δένδρον ἐξέκοψε τὴν ἐλπίδα μου.----(Ὁ) The middle, Gal. ν. 12, ὄφελον καὶ

ἀποκόψονται οἱ ἀναστατοῦντες ὑμᾶς, can, as the middle, be explained only by reference to
Deut. xxiii, 1, οὐκ εἰσελεύσεται θλαδίας οὐδὲ᾽ ἀποκεκομμένος εἰς ἐκκλησίαν Kupiov=to
undergo castration ; LXX.=m2; cf. Arr. Epict. ii, 20, οἱ ἀποκοπτόμενοι τάς γε προθυμίας,

τὰς τῶν ἀνδρῶν ἀποκόψασθαι ov δύνανται. Lucian, Eunuch. 8, τοῦτον ἐξ ἀρχῆς εὐθὺς
, , PXNS

ἀποκεκόφθαι. Philo, De legg. spec. ii. 306. 38, τὰ γεννητικὰ προσαπέκοψαν. De υἱοί, ii.

261.21, θλαδίας καὶ ἀποκεκομμένους τὰ γεννητικά, Strab. xiii. 630, ἀπόκοπος = castrated.
So Chrys., Theodoret, Theophyl., Oecumen., Jerome, Augustine, e¢ al. Cf. κατατομή and
περιτομή, Phil, iii. 2, 3.

Προσκόπτω, to stumble against; 1.0. either to give a stumble or to receive one,:

offendere and offendi. (a) To give offence or stumbling, tur, physical, Matt. vii. 27 ;
figurative, Polyb. v. 49, 5, προσέκοπτε τοῖς πολλοῖς, ἐλύπει δὲ καὶ τὸν ᾿Αντίοχον. Eeclusy

.

τ τ ττττοεο- rrr

pe

—

Προσκόπτω 702 Πρόσκομμα

xiii. 23, xxxiv. 17. (Ὁ) Zo take offence, to be scandalized with, eg. by a false step to
knock the foot against something, Matt. iv. 6; Luke iv. 11, μήποτε προσκόψῃς πρὸς
λίθον τὸν πόδα σου, from Ps, xci. 12 = 433, as in Prov. iii. 23; Jer. xiii. 16. Absolutely
= to stumble, John xi. 9, 10; cf. Tobit xi. 9; Ecclus.xxxv. 20. Figuratively, in later
Greek = to take offence at, to feel oneself injured; syn. σκανδαλίξεσθαι, see πρόσκομμα ;
compare 1 Pet. ii. 7 with Isa. viii, 14; Rom. ix. 32, προσέκοψεν τῷ λίθῳ τοῦ
προσκόμματος ; 1 Pet. ii, 8, mpozKdrrovaw τῷ λόγῳ ἀπειθοῦντες ; Rom. xiv. 21, ἐν ᾧ
(cf. Ecclus. xxxv. 30) ὁ ἀδελφός σου προσκόπτει ἢ σκανδαλίζεται ἢ ἀσθενεῖ. In profane
Greek, compare Polyb. vi. 6. 6, τῷ τοιούτῳ δυσαρεστεῖσθαι καὶ προσκόπτειν. So often in
Polyb. equivalent to to feel oneself injured and slighted, so also in Diod. Sic. e¢ al. But
the N. I. wp. has a special colouring; compare Diod. Sic. xvii. 30, προσκόψαι τοῖς
λόγοις, in contrast with the preceding τὸ μὲν πρῶτον ὁ βασιλεὺς συγκατετίθετο τοῖς
λεγομένοις. In Rom. ix. 32, 1 Pet. ii, 7, 8, it denotes the antipathy of unbelief to the
salvation presented in Christ, since by the latter the person not only feels himself
personally insulted, but sustains actual harm or disgrace on account of his antipathy.
Both passages refer to this harm, as also does Rom. xiv. 21, to an injury to one’s’
Christian position.

Προσκοπή, ἧς, ἡ, Plut., Polyb. οὐ al., stumbling-block, offence. In Polyb. it denotes
the offence received, like προσκόπτειν (b); cf. Polyb. xxxi. 18. 4, ἡ τῶν ὄχλων πρὸς αὐτὸν
ἀλλοτριότης καὶ προσκοπή ; xxvii. 6. 10, Siddvae ἀφορμὰς προσκοπῆς, and often, with
φθόνος, μῖσος, ὀργή. On the other hand, in the only place in the N. T. where it occurs,
it signifies the offence given, 2 Cor. vi. 3, μηδεμίαν ἐν μηδενὶ διδόντες προσκοπήν, wa μὴ
μωμηθῆ ἡ διακονία ἡμῶν, in the sense of Rom. xiv. 13; 1 Cor. viii. 9. ὃ

Πρόσκομμα, τος, τό, the stumble or offence, only in later Greek, and not often
there. Plut. = hindrance, otherwise = spoil, Athen. iii. 97 F. In biblical Greek, LXX. =
wpio, Ex, xxiii. 33, (οἱ θεοὶ αὐτῶν) ἔσονται σοι εἰς πρόσκομμα; xxxiv. 12, μήποτε
γένηται πρόσκομμα ἐν ὑμῖν; Isa, xxix. 21, wp. τιθέναι; viii. 14, ἔσται σοι εἰς ἁγίασμα
καὶ οὐχ ὡς λίθου προσκόμματι συναντήσεσθε αὐτῷ. It denotes an injury or hurt in
a moral and religious sense, specially the reverse of a help to salvation, and thus occurs
several times in Ecclus. xvii. 25, xxxiv. 7, 30, xxxix. 24; οἵ, xxxi. 19, of ὀφθαλμοὶ
κυρίου φυλακὴ ἀπὸ προσκόμματος Kai βοήθεια ἀπὸ πτώματος. Also Judith viii. 22.
Hence in the N. T. Christ is called λίθος προσκόμματος, for those who would not lay
hold upon Him for salvation, but, taking offence at Him, suffer loss or hurt, and,
consequently, sin and punishment, Rom. ix. 32, 33; in 1 Pet. ii, 8, parallel to the
stronger expression πέτρα oxavdddov, Everywhere it signifies the offence taken,
the injury sustained by a resistance or hindering of saving faith, which, becoming a
σκάνδαλον, destroys the state of salvation. Rom. xiv. 20,6 διὰ προσκόμματος ἐσθίων.
Also 1 Cor, viii. 9, βλέπετε μήπως ἡ ἐξουσία ὑμῶν αὕτη πρόσκομμα γένηται τοῖς

Πρόσκομμα 753 Κρίσις

ἀσθενέσιν, is probably best interpreted as=the offence taken, or at which they: are

scandalized, not = what gives offence to them; compare vv. 10, 11,

_ Κρίνω is also used to denote the action of the judge, of the prince, and of God
Himself in maintaining justice in behalf of His people; κρίνειν τινά, and sometimes in the
LXX. τινι =to do justice in behalf of, answering to the use of the three Hebrew words
which are constantly rendered by κρίνειν, =, 34, DEY’. These three stand not only for

judgment, as punishing the guilty, but for judgmept doing justice for the innocent, the

oppressed, the righteous; synon. with owfew, λυτροῦν, ῥύεσθαι, δικαιοῦν; and indeed ps
in particular with the oppressed as its object, Gen. xlix. 16 ; Deut. xxxii. 36; Ps. liv. 3
(paral. σώζειν), lxxii, 2, exxxv, 14; Jer. v. 28, xxi. 12, xxii. 16; compare τινί, Gen.
xxx. 5; 3" sometimes with the guilty as its object, yet so that the judgment is in
behalf of the innocent, Jer. 11. 36,1. 34; cf. 1 Sam. xxiv. 16, xxv. 39; Ps. οχίχ, 154
(paral. Avtpodv); Isa. xlix. 25 (paral. ῥύεσθαι), li. 22. wav stands mainly with the

innocent as its object, Ps. vii, 9, x. 18, xxvi. 1, xxxv. 24, xxxvi. 33, οὐδὲ μὴ καταδικάσαι

αὐτὸν ὅταν κρίνηται αὐτῷ. Ps, xliii. 1, lxxii. 4 (paral. σώξει), Ἰχχχὶϊ, 3, κρίνατε ὀρφανὸν
καὶ πτωχόν, τάπεινον καὶ πένητα δικαιώσατε ; cf. Isa. i, 17, 23. Deut, xxv. 1,

Ν > 4 , \ , Ν , ‘ a ~
προσέλθωσιν eis κρίσιν καὶ κρίνωσιν καὶ δικαιώσωσιν τὸν δίκαιον καὶ καταγνῶσιν τοῦ

ἀσεβοῦς. 2 Sam. xviii. 19, 31, ἔκρινέ σοι κύριος σήμερον ἐκ χειρὸς πάντων τῶν
ἐπεγειρομένων ἐπί σε. Zech. vii. 9, κρίμα δίκαιον κρίνετε καὶ ἔλεος καὶ οἱἰκτιρμὸν ποιεῖτε.
Prov, xxix. 14; Isa. xi. 4. Then in the sense ¢o overrule, the main point being the

triumph of right in behalf of the people, cf. Gen. xviii. 25 ; Judg. iii. 10, iv. 4, and often ;

1 Kings xv. 5; cf. 1 Sam. viii. 20, καὶ δικάσαι ἡμᾶς βασιλεὺς ἡμῶν. Even when it

stands for the punitive judgment of God, as in κρίνειν τὴν γῆν, τὴν οἰκουμένην, as in
Ps. xciv. 2, ὑψώθητι ὁ κρίνων τὴν γῆν, ἀπόδος ἀνταπόδοσιν τοῖς ὑπερηφάνοις, xevi. 13,

Isa. ii. 4, Ixvi, 16, e¢ al., it is always a judging in favour of His people, and only seldom
of a judging the sinner apart from this, as it appears only in Ezek. vii. 8, xi. 10,
xviii. 30, xx. 36, xxi. 30, xxii. 2, xxiii. 36, xxiv. 14, xxxiii, 20, xxxvi. 19, xxxviii. 22,
In the Apocrypha, likewise, the thought of vindication of right is prominent, Ecclus.
xxxii. 22, xlv. 26; cf. xlvi. 14; Susannah 52. With this compare in the N. T. δικαίως
κρίνειν, 1 Pet. ii. 23; Matt. xix. 28, κρίνοντες τὰς δώδεκα φυλὰς τοῦ Iop.; Luke xxii. 30;
Acts vii. 7, τὸ ἔθνος & ἐὰν δουλεύσουσιν κρινῶ ἐγώ; Rev. vi. 10, οὐ κρινεῖς καὶ ἐκδικεῖς,
But for the rest, this use of the word falls decidedly into the background in the N. T,,
save in Rev. vi. 10, xvi. 5, xviii. 8, xx. 19, ii, 11. The purpose or result of the
judicial decision is for the most part not specified, as in Matt. vii. 1, μὴ κρίνετε ἵνα μὴ
κριθῆτε;, Acts xiii. 27, ete.

K piocs is used in the LXX. almost invariably for (1 or 2%; also continually with
κρίμα for Dav, Answering to the use of κρίνειν in the Ο. T. to denote justice in behalf
of the oppressed, we find κρίσις as almost synon, with ἔλεος, Ps. exl. 13, ποιήσει κύριος
τὴν κρίσιν τοῦ πτωχοῦ, Jer, ν. 28, xxii 16=", Thus= perp, Ps. ci. 2, ἔλεος καὶ

Κρίσις 754 Κρίμα

κρίσιν ἄσομαί σοι. Ps, xxxiii, 5, ἀγαπᾷ ἐλεημοσύνην καὶ κρίσιν; cxi. 6; Isa. 1. 17,
ἐκζητήσατε κρίσιν, ῥύσασθε ἀδικούμενον ; xxviii. 17, θήσω κρίσιν εἰς ἐλπίδα; xxxiii. 5,
xl. 27. _Further=2, Ex. xxiii. 6; 1 Sam. xxiv. 16, xxv. 39; Ps. cxix. 154; 188.
xxxiv. 8, ἡμέρα κρίσεως κυρίου καὶ ἐνιαυτὸς ἀποδόσεως κρίσεως Σιών, ἡ 3") pnbdy nv,
eal. Jer. ix. 23, ὁ ποιῶν ἔλεος καὶ κρίμα καὶ δικαιοσύνην. So pervading is this
thought, that God’s judgment of the nations and the final judgment are represented as
working righteousness for His people and salvation for His Church, Ps. exix. 136, exxii. 5;
Ezek. xxviii. 26, xxxix. 21, οἱ al. ; with which we may compare in the N, T. 2 Thess. i. 5;
Rev. xiv. 7, xvi. 7, xix. 2; Jude 9,15. Under the influence of this view, 08%, which
is usually rendered by κρίσις, κρίμα, is also rendered occasionally by δικαέωμα, as
equivalent to right, justice ; both the right which belongs to one, and the justice which the
judge executes or brings about by assisting the right. Hence Micah vii, 9, pavin πὸ,
ποιήσει τὸ κρίμα μου καὶ ἐξάξει με eis τὸ φῶς. Compare Job viii. 3, 2 MY, to bend or
pervert the right, xxxiv. 12; likewise ‘0 77, Ex. xxxiii. 6. Hence its frequent
combination with the genitive ἡ κρίσις μου, αὐτοῦ, etc. = my right, which, for the sake
of justice, is to be maintained or demanded by justice, to be distinguished from
δικαιοσύνη, as righteousness or justice from the righteous cause; see δίκαιος, Isa. x. 2,
ἐκκλίνοντες κρίσιν πτωχῶν; Lam. iii. 34,58. So Acts viii. 33, ἐν τῇ ταπεινώσει ἡ
κρίσις αὐτοῦ ἤρθη. Accordingly, Matt, xii. 18, κρίσιν τοῖς ἔθνεσιν ἀπαγγελεῖ, ver. 20,
ἕως ἂν ἐκβάλῃ εἰς νῖκος τὴν κρίσιν, from Isa. xlii. 1, is to be explained both of the right
and of the righteous cause of the people. Of justice which is exercised, Jer. xvii. 11,
ποιῶν πλοῦτον αὐτοῦ οὐ μετὰ κρίσεως. Isa. xxxii. 1, μετὰ κρίσεως ἄρχειν; Ps. xcix. 3,
τιμὴ βασιλέως κρίσιν ἀγαπᾶ σὺ ἡτοίμασας εὐθύτητας, κρίσιν καὶ δικαιοσύνην ἐν ᾿Ιακὼβ
σὺ ἐποίησας ; Isa, ν. 7, xxvi. 8, lvi. 1, e¢ al. In this sense =right effecting justice for
the oppressed, κρίσις stands in Matt. xxiii. 23; Luke xi. 42.

Κρίμα. The LXX. use of this word differs from that of the N. T. in that it
stands more frequently even than κρίσις for BBY (for 1, 8, only in Job xxxvi. 17,
Dan. vii. 22; never for 2), and seldom for legal or condemnatory judgment as in Deut.
xxi. 22, ἐὰν δὲ γένηται ἐν τινὶ ἁμαρτίᾳ κρίμα θανάτου; xxxii. 41, ἀνθέξεται κρίματος ἡ
χείρ pov. Thus 1 Chron. xvi. 12,14; Job ἰχ. 19; Ps, ix. 17; Isa. xxviii. 26; Jer.
xxi. 12, li. 9; 1 Kings xi. 28, ἤκουσαν πᾶς ᾿Ισραὴλ τὸ κρίμα τοῦτο ὃ ἔκρινεν ὁ βασιλεύς,
Ezek. v. 8, 10, 15, vii. 27, xviii. 8, xxiii, 24, xxviii, 22, xxx. 19 (cf. κρίνειν in Ezek.);
Wisd. xii. 12. Elsewhere it denotes the right which one has, or which is granted as
one’s due, Ex. xxiii. 6, οὐ διαστρέψεις τὸ κρίμα πένητος ἐν τῇ κρίσει αὐτοῦ, IN DBD
ἸΣΞ, Job xiii. 18, ἰδοὺ ἐγὼ ἐγγύς εἰμι τοῦ κρίματος μου, οἷδα ἐγὼ ὅτι δίκαιος
ἀναφανοῦμαι. Job xix. 7, χχχί. 18, χχχίϊ, 9, xxxiv. 5, θ, xxxvi. 6, κρίμα πτωχῶν δώσει;
ver. 17, xl. 3; Isa. x. 2. With δικαιοσύνη, Ps. xcvii. 2; Isa. i. 27, v. 16; ix. 7:: Jeri
xxii. 15, xxxiii, 5; Hos, vi. 5; Amos v. 7, and often. Hence also with ἔλεος, ἐλεη-
μοσύνη; see κρίνειν. Ps. οἶδ, 6, ποιῶν ἐλεημοσύνας ὁ κύριος καὶ κρίμα πᾶσιν τοῖς

Κρίμα 755 Προσκυνέω

ἀδικουμένοις. Jer. v. 1, ix. 28, e¢ al. In the N. T. Rev. xviii 20, ἔκρινεν ὁ θεὸς τὸ
κρίμα ὑμῶν ἐξ αὐτῆς; xx. 4, κρίμα ἐδόθη αὐτοῖς ; cf. Dan. vii. 22, τὸ κρίμα ἔδωκεν τοῖς
ἁγίοις ὑψίστου. This judyment executed for the oppressed is at the same time judgment
upon their enemies, Rev. xvii. 1, δείξω σοι τὸ κρίμα τῆς πόρνης, judgment that has come
upon her. Κρίμα stands oftenest in the LXX., like O8t%, in the sense of justice, judg-
ment which holds good, as synon. with Ph, "pM (in which case pavn is rendered often
by δικαίωμα), synon. with πρόσταγμα, δικαίωμα. Lev. xviii. 4, 5, xx. 22, xxvi. 15;
Num, xxxv. 24, κρινεῖ ἡ cvvaywy)...Kxata τὰ κρίματα ταῦτα ; ver. 29, ἔσται ταῦτα
ὑμῖν εἰς δικαίωμα κρίματος. Deut. iv. 1, 8, εἰ al. In this sense, which is akin to
its meaning, decision, conclusion, it does not occur in the N. T., not even in Rom. xi. 33,
ὡς ἀνεξεραύνητα τὰ κρίματα αὐτοῦ.

Κριτής, in the LXX., usually answers to ©8Y, which is rarely rendered by
δικαστής, Ex. ii. 14; Josh. viii. 33, xxiii. 2, xxiv. 1; 1 Sam. viii. 1, 2; Isa. iii, 2; where
the choice of this word shows the perception of the distinction, because the thought of
legislative action predominates. Κριτής, indeed, refers to this in many places, Deut.
i. 16, xvi. 18, xix. 17, 18, xxi. 2, xxv. 2; 2 Chron. xix. 5, e¢ al., but as only one part
of the duty assigned to κριταῖς, Deut. xvii. 9; the judges of Israel are so called on
account of their position at the head of the people, the leaders of Israel, Judg. ii. 16-19 ;
Ruth i. 1; 2 Sam. xxii. 21. The maintenance of justice and right is the main part of
the ruler’s office; οἵ, Ps. cxlviii. 11, and in particular God as ruler is judge, Isa.
Xxxili. 22, κύριος κριτὴς ἡμῶν, κύριος ἄρχων ὑμῶν, His judging is the outgo of His power,
Ps, vii. 12, 1. 6,1xxv. 8. Mexaorys would not express this; κριτής in the Scripture sense
is the possessor of executive power. We have both combined in 1 Sam. xxiv. 16.—
*Axatdxpitos, ov, not in profane Greek=uncondemned, without being condemned, Acts
xvi. 37, xxi. 25.

Kvvéa, to kiss, Homer, Tragedians, Theocritus; rare in prose, not in biblical
Greek. Hence

Προσκυνέω, in Herod. i. 134. 1, to be distinguished from the φιλεῖν τοῖς στόμασι, as a
more reverential salutation. It is there said of the Persians, ἀντὶ yap τοῦ προσαγορεύειν
ἀλλήλους φιλέουσιν τοῖσι στόμασι, ἢν δὲ ἢ οὕτερος ὑποδεέστερος ὀλίγῳ, τὰς παρειὰς
φιλέονται, ἢν δὲ πολλῷ ἢ οὕτερος ἀγενέστερος, προσπίπτων προσκυνέει τὸν ἕτερον.
Therefore to prostrate oneself and kiss towards, to lay the hand upon the mouth, and to
stretch it out with a kiss. The word first appears among the Greeks after their contact
with the Persians, and is employed by the poets for profowndly reverential worship of the
gods, and supplication of them, more rarely thus in prose, Xen. Anab, iii, 2. 9; Polyb.
xviii. 37. 10, especially of the prostrate adoration, regarded as slavish and idolatrous, of
the Persian kings, Herod., Xen., Plut., e¢ al.; οἵ, Arr. Anab. iv. 11. 8, τοὺς “Ελληνας
τοὺς ἐλευθερωτάτους προσαναγκάσεις ἐς τὴν “προσκύνησιν. Dem. xxi. 106, προσκυνεῖν.
τοὺς ὑβρίζοντας ὥσπερ ἐν τοῖς βαρβάροις οὐκ ἀμύνεσθαι κράτιστον ἔσται. Xen. Anab,

Προσκυνέω 756 ᾿Προσκυνέω

iii. 2. 18, οὐδένα γὰρ ἄνθρωπον δεσπότην ἀλλὰ τοὺς θεοὺς προσκυνεῖτε, as the sign of
freedom, This element of religious or idolatrous submission determines the conception,
Plato, Rep. iii. 398 A, προσκυνοῖμεν ἂν αὐτὸν ὡς ἱερὸν καὶ θαυμαστὸν καὶ ἡδὺν... μῦρον
κατὰ τῆς κεφαλῆς καταχέαντες καὶ ἐρίῳ στέψαντες. Plut. De aud. poct. 8 (20 B), μηδὲ
ὥσπερ ὑπὸ δεισιδαιμονίας ἐν ἱερῷ φρίττειν ἅπαντα καὶ προσκυνεῖν. We may thus under-
stand how it was that this word, which originally was simply a Greek expression
for an observance of Oriental life, appears very frequently in biblical Greek, in the LXX.
=nnv, Hithpael,=to prostrate oneself in token of reverence and submission, Isa. xliv. 15,
both before men and before God, most frequently, however, in a religious sense, of the
adoration due and belonging to God, and therefore = to worship, so that προσκυνεῖν is
equivalent to offer divine adoration, Ex. xx. 5, οὐ προσκυνήσεις αὐτοῖς οὐδὲ λατρεύσεις ;
xxiii, 24, od προσκυνήσεις τοῖς θεοῖς αὐτῶν, οὐδὲ μὴ λατρεύσῃς αὐτοῖς ; xxxiv. 14; Lev.
xxvi. 1; Num. xxv. 2; Deut. iv. 19, v. 9, viii. 19, and often; Isa. ii, 8, 20, xliv. 15,

εἰ al. Conjoined with λατρεύειν (with δουλεύειν, Ps. Ixxii 11; 1 Kings xvi. 31,
xxii. 54; see λατρεύω), it differs from it in that Aer. denotes adoration manifest in act by
service, by sacrifice, but mpoox. adoration in word and gesture, prayer and confession ;
compare Dan. iii. 5, 7, 11, for προσκυνεῖν includes προσπίπτειν and προσαγορεύειν
(see Herod. passim), Neh. ix. 3, καὶ ἦσαν ἐξαγορεύοντες τῷ κυρίῳ καὶ προσκυνοῦντες TO
κυρίῳ θεῷ αὐτῶν. Cf. προσκυνεῖν ἐνώπιον τοῦ θυσιαστηρίου, 2 Kings xviii. 22; mp. ἐν
οἴκῳ τινός, ν. 18; cf. 1 Chron. xvi. 29; 2 Chron. xxv. 14, ἤνεγκε πρὸς αὐτὸν τοὺς θεοὺς
υἱῶν Σηεὶρ καὶ ἔστησεν αὐτοὺς αὐτῷ εἰς θεούς, καὶ ἐναντίον αὐτῶν προσκύνει καὶ αὐτὸς
αὐτοῖς ἔθυε. It signifies worship, be it mainly the acknowledgment and extolling of
God in praise, 2 Chron. vii. 3, xxix. 30, Neh. ix. 3, 6, Ps. Ixv. 4, lxxii 11, or the sub-
mission of the worshipper that is prominently meant, as in Job i. 20, Ps. xcix. 5, Isa,
xxvii. 13, especially when he is seeking help, Ps. v. 8, xcv. 6. In the Apocrypha the
word occurs comparatively seldom, but oftener in the N. T., and indeed (a) primarily in
the religious sense =to worship, to submit oneself to God, to acknowledge oneself as in
subjection to God, and to exalt Him, to praise, to adore, to celebrate, to recognise and
confess Him as Lord, Matt. iv. 10, τὸν θεόν σου προσκυνήσῃ ; cf. Luke iv. 8; and the
LXX. in the corresponding text, Deut. vi. 13, φοβεῖσθαι -- δ) ; cf. Rev. xiv. 7, φοβήθητε
τὸν θεὸν καὶ Sore αὐτῷ δόξαν... καὶ τροσκυνήσατε τῷ ποιήσαντι K.T.r.; 1 Cor. xiv. 25,
πεσὼν ἐπὲ πρόσωπον προσκυνήσει τῷ Oe@. John iv, 21 sqq.; Rev. iv. 10; ef. ver. 11,
vii. 11, xi. 16, xv. 4, xix. 4, 10, xxii. 9. By itself (absolutely), John iv. 20, 24, xii. 20;
Acts viii. 27, xxiv. 11; Heb. xi. 21; Rev. v. 14. Compare mp. ἐνώπιόν τινος, Rev.
xv. 4, iii, 9; ἔμπροσθεν, xxii. 8; xi. 1, τοὺς προσκυνοῦντας ἐν τῷ ναῷ τοῦ Oeod.—OF
idolatrous worship, Matt. iv. 9; Luke iv. 7; Acts vii. 43; Rev. ix. 20, xiii. 4, 8, 12,
15, xiv. 9, 11, xvi. 2, xix. 20, xx. 4. How greatly the religious element preponderates
in προσκυνεῖν is strikingly shown in Acts x. 25, 26, ὁ Κορνήλιος πεσὼν ἐπὶ τοὺς πόδας
προσκύνησεν. ὁ δὲ Πέτρος ἤγειρεν αὐτὸν λέγων, ἀνάστηθι" καὶ ἐγὼ αὐτὸς ἄνθρωπός εἰμι.
This element accordingly cannot be withdrawn when προσκυνεῖν stands (Ὁ) with Christ

Προσκυνέω 757 Κυριεύω

as its object, in the first instance of those who seek for help in Him, Matt. viii, 2, ix. 18,
xv. 25, xx. 20, Mark v. 6, while the Proskunesis of the risen Saviour can hardly other-
wise be understood than as worship, Matt. xxviii. 9,17; Luke xxiv. 52 (not in Tisch.) ;
cf. Heb. i. 6. The religious element, however, retires, and only the devotion of the
petitioner or the person offering homage is expressed in the word, Matt. ii 2, 8, 11,
xviii. 26; Mark xv. 19; Rev. iii. 9.

While in profane Greek προσκ. takes the accusative, and only seldom, like other
verbs compounded with πρός, the dative (cf. Lobeck, Phryn. 463), in the LXX. it usually
takes the dative, and the acc. is very rare, Gen. xxxvii. 7, 9 (ver. 10 the dat.) ; Judg.
vii. 15; 2 Sam. xv. 5; 2 Kings v. 18, and elsewhere occasionally; in the Apocrypha;
Baruch vi. 5; Cont. of Esther iii. 5, 7, vi. 10, the ace., but usually here also the dative.
We also have instead of this πρός τινα, ἐνώπιόν τινος. In the N. T. the acc. is more
frequent, Matt. iv. 10; Luke iv. 8 (xxiv. 52); John iv. 22-24, In the Rev. the MSS.
vary between the dat. and acc., Rev. xiii. 4, 8, 15, xx. 4, but the acc. is certified in
Rev. ix. 20, xiii. 12, xiv. 9,11. Besides the Gospels, Acts, and Rev., the word occurs
only in Heb. i. 6, xi. 21, and 1 Cor. xiv. 25. Derived from it is προσκύνησις, Ecclus,
1. 21 (cf. ver. 17) and 3 Mace. iii. 7 (plural), and in the N. T. προσκυνητής.

Προσκυνητής, οὔ, ὁ, adorer, worshipper, not in pre-Christian Greek, and very
seldom afterwards, eg. in inscriptions, in Eustathius and Hesychius. John iv. 23, of
ἀληθινοὶ προσκυνηταί, 1.6. they who in truth and reality practise προσκύνησις.

Κύριος differs from δεσπότης, as honourable superiority and authority does from
mere force; cf. Philo, Quis rer. div. haer. ii. 476, 25 sqq., κύριος μὲν yap παρὰ τὸ κῦρος,
ὃ δὴ βέβαιόν ἐστιν εἴρηται kav’ ἐναντιότητα ἀβεβαίου καὶ ἀκύρου. δεσπότης δὲ παρὰ τὸν
δεσμόν, ἀφ᾽ οὗ δέος οἶμαι. “Ὥστε τὸν δεσπότην κύριον εἶναι καὶ ἔτε ὡσανεὶ φοβερὸν
κύριον, οὐ μόνον τὸ κῦρος καὶ τὸ κράτος ἁπάντων ἀνημμένον ἀλλὰ καὶ δέος καὶ φόβον
ἱκανὸν ἐμποιῆσαι. In the LXX. δεσπότης, Gen. xv. 2, 8; Josh. v. 14; Prov. vi. 7,
xxix. 26, xxx. 11; Isa. 1. 24, iii. 1, x. 33; Jer. i. 6, iv. 10; Job v. 8. Compare the
observation of the grammarians, that δεσπότης designates the relation of the master to
his slaves, κύριος his relation to wife and children; see Pillon, Syn. grees. p. 236; Trench,
8.v. κύριος, Seovrérns. Acts iv. 24; Jude 4; 2 Pet. ii. 1; Rev. vi. 10.

Κυριεύω, to be lord, to have power and dominion over, with the genitive, Xen.,
Polyb., Plut., Diod. Sic.; in the LXX. with ἄρχειν (also κατάρχειν, δεσπόζειν, et al.,
occasionally) = Seip, sometimes also = ΠῚ, vy, δ), never =, βασιλεύω, from which it
differs, as to govern, to lord it over, does from to reign. It is noteworthy that in the
LXX. it is seldom, in the N, Τὶ never, applied to God (to Christ only in Rom. xiv. 9),
notwithstanding the divine title κύριος ; in the LXX. only in Dan. iv. 22, 29, v. 23
(and in the doubtful reading of Ex. viii, 22), where it designates God’s dominion over
the powers of earth. Kupvevew is not the main or essential self-affirmation of God in His

— ὦ

Κυριεύω 758 ᾿Επιλαμβάνω

revelation; therefore the rendering of the name mm by κύριο, is in keeping neither with
God’s testimony concerning Himself, nor with Israel’s perceptions concerning God. In
the N. T. (a) to be lord, to hold authority over one, Rom. xiv. 9, ἵνα καὶ νεκρῶν καὶ
ζώντων κυριεύσῃ. More definitely (Ὁ) to have or exercise power or force, τίνος, upon or
over one, Luke xxii. 25, of βασιλεῖς τῶν ἐθνῶν κυριεύουσιν αὐτῶν... ὑμεῖς δὲ ody
οὕτως ; 2 Cor. i, 24, ody ὅτι κυριεύομεν ὑμῶν τῆς πίστεως, ἀλλὰ συνεργοί ἐσμεν τῆς
χαρᾶς ὑμῶν ; Rom. vi. 9, θάνατος ; ver. 14, ἁμαρτία ; vii. 1, νόμος ; 1 Tim. vi. 15, of God,
κύριος τῶν κυριευόντων.

Karaxvpteva, very seldom in profane Greek, often in the LXX. The statement
of the Lexicons, that it is=«vpied@, is not quite correct. It differs therefrom as to force
differs from to have power, and signifies according to the circumstances, (a) primarily to
overpower, to become lord, to subjugate, so Diod. Sic. xiv. 64, πέντε ναυσὶν ἐπέπλευσαν αὐτῷ
καὶ κατακυριεύσαντες κατῆγον εἰς τὴν πόλιν. Thus in the LXX. τι Ἴ55, Josh. xv. 16;
ΠῈΠ, Ps, x, 6; Ὁ», Ps, x. 10; vy, Num. xxi. 24; vias, Num. xxxii. 22, 29; wn, Ps.
xix, 13. Cf 1 Mace. xv. 30. So in Acts xix. 16 =to overpower. Then (Ὁ) to be lord,
to rule by force, to exercise violence, twos, against one, Ps. cxix. 133 ΩΝ Gen, i. 28 =
waa; cf. Ecclus. xvii. 4. Ps, xlv. 19 -- ΠῚ, to which it answers also in Ps, Ixxii. 8, cx. 2,
where, used absolutely, it is=to rule; Ps. cx. 2, κατακυρίευε ἐν μέσῳ τῶν ἐχθρῶν cov.
So too in the N. T.=to exercise power, to rule by force, Matt. xx. 25; Mark x. 42;
synon. with κατεξουσιάξειν, where Luke xxii. 25 has κυριεύειν; 1 Pet. v. 3, κατα-
κυριεύοντες τῶν κλήρων (cf. Ps. xlix. 15). As in profane Greek with κυριεύειν, the
passive of κατακ. occurs in the LXX. Num. xxxii. 22.

Λαμβάνω. The retaining of the » by Lachm., followed by Tisch. Treg., West.
and Hort, in the future and aorist, is reckoned by Sturz (p. 130) among the peculiarities
of the Egyptian dialect. Cf. Winer, § 5. 4—Avr/Anyis means also the claim which one
makes, a laying claim to ; further, apprehension, perception, and the like. Lastly, the hold
which one has, Xen. Hqu. v. 7, of the horseman’s hold in mounting ; and akin to this is
the Scripture meaning help. Cf. in the LXX. ἀντιλήπτωρ, helper, assistant, Ps, iii, 4,
exix. 114, with βοηθός ; 2 Sam. xxii. 3, with καταφυγή; Ps. i. 3, 4, v. 8, and often in
the Psalms.

ἜἘπιλαμ βάνω, both =to take besides, and=to lay hold of, to seize, the latter
usually, In biblical Greek only in the middle, which prevails especially in later Greek,
= to seize for oneself, to attach oneself to, to appropriate to oneself, to lay hands on, to take
possession of. In the LXX.= tnx (side by side with κατέχειν, κρατεῖν, et al.) and pin,
Hiphil (usually rendered by κατισχύειν, κρατεῖν, κραταιοῦν, also ἀντέχειν, ἀντιλαμ-
βάνεσθαι, et al.), and occasionally = pn, οὐ al. In profane Greek and in the LXX. it is
construed with the genitive, rarely, as in Plato, Legg. vi. 779 C, with the acc. In the
N,. Τὶ and in Luke’s writings we have the acc. often, Acts ix. 27, ἐπιλαβόμενος αὐτὸν

᾿Επιλαμβάνω 759 Εὐλάβεια

ἤγαγε; xvi. 19, ἐπιλαβόμενοι τὸν Παῦλον εἵλκυσαν; xviii. 17, ἐπιλαβόμενοι Σ᾽ωσθένην
ἔτυπτον, where the case is determined always by the finite verb, as is often the case where
two connected verbs have the same object; cf. Kriiger, ὃ lx. 5. 2,3, and Luke xiv. 4,
ἐπιλαβόμενος ἰάσατο αὐτόν. But it certainly occurs with the acc. in Luke xxiii. 26,
ἐπιλαβόμενοι Σίμωνα... ἐπέθηκαν αὐτῷ (Lachm., Tisch., Treg., Westcott; but Rec.,
Griesb. read Σίμωνος, after the Alex.). It occurs in biblical Greek (a) = to seize some-
thing for oneself,.in order to hold thereto, to atdach oneself to, 1 Kings i. 50 ; Zech. viii. 23 ;
Isa. iv. 1. (Ὁ) To seize something, to grasp, so as to hold it, Ex. iv. 4; Deut. xxv. 11;
Gen. xxv. 26; Ps. xxxv. 2; Prov. vii.13. Generally, to seize, Acts xxi. 33; Heb. viii. 9 ;
to take to oneself, Acts ix. 27, xxi. 33; to lay hold upon, to seize so as to appropriate, to
possess, 2 Sam. xiii. 11. Figuratively in Prov. iv. 13, ἐπιλαβοῦ ἐμῆς παιδείας...
φύλαξον αὐτήν ; 1 Tim. vi. 12, ἐπιλαβοῦ τῆς αἰωνίου ζωῆς ; ver. 19, ἵνα ἐπιλάβωνται τῆς
ὄντως ζωῆς -- ἰο attain; cf. Polyb. xv. 8. 12, βραχείας ἐλπίδος ἐπελάβοντο ; vi. 50. 6,
δυναστείας ἐπίιλ., to obtain the dominion, to possess oneself of a thing or person, Judg, xix.
25, 29, et al.; Jer. xlix. 23, τρόμος ἐπελάβετο αὐτῆς ; xliv. 23, ἐπελάβετο ὑμῶν τὰ κακὰ
ταῦτα. Hence (c) to seize in a hostile way, to lay hands on, Acts xvi. 19, xvii. 19,
xviii. 17, xxi, 830; Luke xx. 20, ἵνα ἐπιλάβωνται αὐτοῦ λόγου ; ver. 26, οὐκ ἴσχυσαν
ἐπιλαβέσθαι αὐτοῦ ῥήματος, to catch him in a word; cf. Plut. Regg. Apophth. 207 C,
ἐπιλαβόμενος αὐτοῦ τῆς χειρός. Also, however (d) friendlily, to take hold of one (cf. Matt,
xiv. 31, viii. 23; Heb. viii. 9, where it is=to lay hold of in order to help). So Ecclus.
iv. 11, ἡ σοφία υἱοὺς ἑαυτῇ ἀνύψωσε καὶ ἐπιλαμβάνεται τῶν ζητούντων αὐτήν; Heb. ii,
16, οὐ γὰρ δήπου ἀγγέλων ἐπιλαμβάνεται, ἀλλὰ σπέρματος ᾿Αβραὰμ ἐπιλαμβάνεται, tho
reference here being (cf. vv. 15, 18) to the entire conduct and work of the Messiah in
effecting universal deliverance and succour for man, and not, as Delitzsch would limit it, to
that particular saving work whose goal is not angels, but the universal Church of God
gathered from mankind. Such a limitation is not sanctioned by Heb. viii. 9, from Jer,
xxxi. 32, as in Isa. xli. 8, 9, where the LXX. read ἀντιλαμβάνεσθαι as =P'N, For what
is treated of in the connection is not a fact in history, but an abiding line of conduct or
behaviour, and the more general ἐπίλαμβ. is chosen instead of the more definite dvriX.,
because the conclusion has. still to be stated in vv. 17,18. In profane Greek it is not
elsewhere used of taking hold of in order to help. Bleek quotes the Schol. ad Aesch,
Pers, 742, ὅταν σπεύδῃ τις ἢ εἰς καλὰ ἢ εἰς κακά, ὁ θεὸς αὐτοῦ ἐπιλαμβάνεται.

EvrdBera. See Plato, Def: 413 C, εὐλ. φυλακὴ κακοῦ, ἐπιμέλεια φυλακῆς. As
a rule it differs from fear as forethought from timidity, caution from cowardice ; Aristotle,
De virtut. vi. 8, distinguishes it from δειλία, and connects it with αἰδώς ; cf. Diog. Laert.
vii. 116 in Grimm, sv. Compare εὐλαβεῖσθαι, 1 Sam. xviii. 29, Job xiii. 25, with Heb,
ν. 7. In Plutarch it answers to the Latin religio; Plut. Num. 32, Cam. vi. 4, ἡ δὲ
εὐλάβεια καὶ τὸ μηδὲν ἀγὰν ἄριστον, in contrast with δεισιδαιμονία and τῦφος on the one
hand, and with ὀλογορία τῶν θεῶν and περιφρόνησις on the other. Polyb, employs

—

Εὐλάβεια 700 “Λαός

δεισιδαιμονία for religio—EvraBiouat, see Plato, Gorg. 519 A, σοῦ δὲ ἴσως ἐπιλήψονται
τὰ κακά, ἐὰν μὴ εὐλαβῇ. ᾿

Α αός, οὔ, ὁ, Attic λεώς, people; perhaps akin to the German ‘ Leute,’ old high G
“Jiut,” populous, In the J/iad it denotes (sing. and plur.) the war-people, sometimes the
infantry as distinct from the cavalry, the land forces as distinct from the seamen, also
generally “the people ” as distinct from the generals; in the Odyssey, subjects as distinct
from their lords; applied by Pindar to the people under different designations, eg.
Δωριεύς, Περσικός, Λυδῶν, ’Apyeios. In post-Homeric Greek, however, it is seldom used,
oftener in the Tragedians and Aristoph., but in Xen. only once in a Homeric quotation,
not at all in Thuc. and Dem., Plato very occasionally, Aristotle only in a citation pre-
served by Plut., in Polyb. and Plut.. very rarely. But the LXX. use the word very
frequently, employing it to render DY in distinction from “a, and their adoption of this
word (which had become comparatively rare) clearly arose from the need of bringing out
the difference between these two Hebrew terms, 09 denoting a people blended together in
a commonwealth, namely Israel, but ‘a a multitude, a host, being used, specially in the
later books, of the non-Israelite nations ; see ἔθνος. When DY, especially in the plural,
stands for other peoples, it is as a rule rendered by ἔθνος. Aads is used for “a only in a
few places, Josh, iii. 17, iv. 1; Isa. ix. 3, xxvi. 2, lv. 5, lviii. 2; Jer. xxxiii, 9; Ezek.
xx. 41, xxxvi. 15; Zech. xiv. 14; and in these three last-named texts it might easily
have been exchanged for ἔθνος. pix is as frequently rendered by λαός as by ἔθνος, but
stands for Israel in Ps. xliv. 13 only. Thus in the LXX. λαός signifies (1.) the peoples
as a collection of tribes or smaller nations, synon. with ἔθνος, and usually in the plural,
Gen. xxxv. 23, Ps, ii. 1, vii. 8, ix. 9, xliv. 3, ev. 44, exlviii. 11, exlix. 7=D8?; Isa. lv. 2;
Ezek. xx. 41, xxxvi. 15, Zech. xiv. 14 -- 3, In 1 Kings viii. 61, 2 Chron. vi. 33 = Dy,
The sing. in Gen. xxv. 23 = DR? ; Jer, xxxiii. 9 = %3, and thus especially when it is =
DY, used of non-Israelite peoples, Gen. xxiii. 7, 12, 13, xxvi. 11, and often; cf. xxv. 8,
where it is said of Abraham’s death, προσετέθη πρὸς τὸν λαὸν αὐτοῦ. Sometimes also in
Exodus and other books, eg. 2 Chron. xiii. 9; 2 Kings iii. 7, εἰ al, The idea of united
kinship or affinity is prominent in Isa. xxvi. 2, εἰσελθέτω λαὸς φυλάσσων δικαιοσύνην ;
Iviii. 2, λαὸς δικαιοσύνην πεποιηκώς -- "}.---(11.) The people as distinct from their kings,
priests, or prophets, the people collectively over against a single person, or in distinction
from individuals, 2 Kings iv. 41 sqq., x. 9; Deut. ii. 32, e¢ al. =0Y; Prov. xiv. 30 =
pit, (III.) The people of Israel, in most places, because their national name ᾿Ε βραῖοι
occurs only on the lips of foreigners ; "Iovéaior only in Ezra, Neh., Esther, Jer., Macc., and
the N. T.; Ἰσραηλῖται only in 4 Macc. and the N. T. In many cases where the LXX:
put λαός, a Greek would use πλῆθος, ὄχλος, or δῆμος to designate the “ people ;” but such
phraseology would fail to satisfy the national and monarchical element of Jewish conscious-
hess, and it is just this which the choice of the expression has embodied. The element
becomes specially prominent in the very frequent designation of Israel as the people of

Aads 761 Δειτουργέω

God, λαὸς τοῦ θεοῦ, τοῦ κυρίου, or in the mouth of God, ὁ Aads μου, Ex. iii, 7, 10, 12,
v. 1, vi. 7, vii. 4, 14, 16, xviii. 1, xix. 5; Deut. vii. 6, οὐ al.

The usage of the N. T. answers to that of the LXX. Here λαός denotes (I.) the
people as a collection of tribes or nations, parallel with ἔθνος in Rom. xv. 11, coupled
with ἔθνος, φυλή, γλῶσσα, Rev. v. 9, vii. 9, x. 11, xi. 9, xiv. 6, xvii. 15. Compare
Luke ii. 31 and Acts iv. 25 from Ps, ii. 1, John xi. 50. How fully the thought of
unity and affinity, or compactness under one head, penetrates the word, is manifest from
1 Pet. ii, 10, of ποτε οὐ λαός, νῦν δὲ λαὸς θεοῦ, ver. 9, ἔθνος ἅγιον, λαὸς εἰς περί:
ποίησιν, from Ex. xix. 5; 2 Cor. vi. 16 from Lev. xxvi. 12; Acts χν. 14, πρῶτον ὁ θεὸς
ἐπεσκέψατο λαβεῖν ἐξ ἐθνῶν λαὸν τῷ ὀνόματι αὐτοῦ; xviii. 10, λαὸς ἐστί μοι πολὺς ἐν
κιτιλ.---([1.) The people of Israel as distinct from the ἔθνη, Acts xxvi. 17, ἐκ τοῦ λαοῦ
καὶ τῶν ἐθνῶν, ver. 23; Rom. xv. 10, ἔθνη μετὰ τοῦ λαοῦ αὐτοῦ, from Deut. xxxii. 43.
Compare 2 Pet. ii: 1, ἐγένοντο δὲ καὶ ψευδοπροφῆται ἐν τῷ λαῷ ὡς καὶ ἐν ὑμῖν ἔσονται
ψευδοδιδάσκαλοι, in distinction from the N. T. community; cf. 1. 1. More explicitly;
ὁ λαὸς ᾿Ισραήλ, Acts iv. 10, xiii. 24; cf. Matt. ii 6; Luke ii. 32; τῶν ᾿Ιουδαίων, Acts
xii, 11; ὁ λαὸς τοῦ θεοῦ, Matt. ii. 6; Luke i. 68, 77, ii. 32; Acts vii. 34, xxiii, 5;
Rom. ix. 25, 26, xi. 1, 2, xv. 10; Heb. iv. 9, viii. 10, x. 30, xi. 25.—In 2 Cor. vi: 16,
1 Pet. ii. 10, Rev. xviii. 4, xxi. 3, the designation 2. τ. θ. is figuratively applied to the
Ν. T. fellowship; cf. Heb. iv. 9, viii. 10—(IIL) The (Israelitish) people as a whole,
without giving prominence to their idiosyncrasy, but simply in the mass; οἵ, Luke i. 10;
τὸ πλῆθος τοῦ λαοῦ; Acts xxi. 30, 36; πᾶς 6 λαός, Acts v. 34, x. 41, xiii. 24; Luke
iii, 21, οὐ al.; but, on the contrary, eg. in Acts xix. 20, δῆμος is used of the people of
Ephesus, xiv, 18, ὄχλοι of the people at Lystra—Thus διδάσκειν, εὐαγγελίζεσθαι τὸν
λαόν; Luke iii. 18, xx. 1; Acts iv. 2, et al. The people ave distinct from the πρεσβύτεροι,
ἄρχοντες, in Matt. xxi. 13, xxvi. 3, 47, xxvii. 1; ef. ver. 25; Luke xxii. 66, xxiii. 13 ;
Acts iv. 8, ἄρχοντες τοῦ λαοῦ Kal πρεσβύτεροι, where the Rec. text and Tisch. 7 add τοῦ
Ἰσραήλ, so that the second part of the address is a strengthening of the first. “αός
occurs seldom in the Epistles, mostly in Hebrews, ii. 17, iv. 9, v. 3, vii. 5, 11, 27,
viii. 10, ix. 7, 19, x. 30, xi, 25, xiii. 12. Elsewhere only in the Gospels, Acts, Rom.,
Cor., Peter, Jude, Rev.; in the Gospel of John only viii. 2, xi. 50, xviii. 14; here, instead
of λαός, very often of ᾿Ιουδαῖοι occurs,

Acitoupyéa, ἐλειτούργουν, in Jer. lii. 15, e al., from the unused Attic λεῦτον,
instead of λήϊτον ; Doric λάϊτον, the affairs of the community or State, or what pertains
to State affairs, etc., Herod. vii. 197. 2, λήϊτον δὲ καλέουσι τὸ πρυτανήϊον οἱ ᾿Αχαιοί.
Plut. Qu. Rom. 67 (Mor. 280 B), λῇτον ἄχρι viv τὸ δημόσιον ἐν πολλοῖς τῶν ᾿Ελλήνων
νόμων γέγραπται. Moer. ed. Pierson, p. 252, λητουργεῖν, διὰ τοῦ ἡ ᾿Αττικῶς, διὰ δὲ τοῦ
διφθόγγου ει ᾿Ελληνικῶς λήϊτον γὰρ τὸ δημόσιον. The word signifies to prosecute public
or State affairs, and is used of the service of the λειτουργίαι, certain regular services of
State (especially in Athens) resting upon every Phyle in turn (ἐγκύκλιοι), to which every:

εἶ ΔΝ" οὐ δ᾽...

Δειτουργέω 762 “ειτουργέω

citizen possessing three or more talents was bound, duties which might be undertaken
voluntarily by others (Passow), but were always performed at their own cost. After-
wards applied to the rendering of service generally, eg. Aristotle, Pol. 111. 5, of the
labour of slaves, mechanics, and merchants, in so far as it was for the advantage or
benefit of others.

The LXX. have adopted the word to denote the services of priests and Levites in the
sanctuary, an application of it unsanctioned in profane Greek, for only very late and
very occasionally is a word of the same family, λειτουργός, used of priests. But there
seems to have been in profane Greek no term more appropriate than this to designate the
cultus and the ministers thereof in the organism of Israel, seeing that it bore the impress
of service rendered for the common weal, Thus it stands in the LXX. as a rule =, Piel,
more fully Aer. ἐν τοῖς ἁγίοις, Ex. xxix. 30, xxxix. 1, 43; πρὸς τὸ θυσιαστήριον, Ex.
xxviii; 39, xxx. 20; ef. 2 Chron. xxxi. 2; Neh. x. 36; also τῷ θυσ., τῷ οἴκῳ, Joel
i. 9,13; Ezek. xlv. 5, xlvi. 25; and elsewhere τῷ κυρίῳ, 1 Chron. xxiii. 13, xxvi. 12;
2 Chron. xiii. 10, xxix. 11; Ezek. xl. 48, and often; Jonah ii. 17; usually, however,
without any qualifying addition, as = to discharge sacerdotal or temple service, or to offer
sacrifices, to wait in the priest’s office, Ex. xxxix. 25; Deut. x. 8, xvii. 12, οὐ al. Also=
2», but only where this word stands for priestly service, Num. iv. 24, 37, 41, viii. 22,
xvi. 9, xviii. 6, 7, 21, 23; 2 Chron. xxxv. 3 (in 1 Chron. xxiii. 28, 32 -- ΠἼΞ.), ἽΝ in 8.
general religious sense 18-- λατρεύειν (which see), and elsewhere = δουλεύειν or ἐργάξεσθαι,
The difference between λειτουργεῖν and λατρεύειν in the usage of the LXX. lies in the
fact that the latter denotes the divine service and worship of the entire people (see
λειτουργία), their religious acts collectively, but λειτουργεῖν the official service of the
priests only. Δειτουργεῖν appears as equivalent to λατρεύειν only in Ps. ci. 6, πορευό-
μένος ἐν ὁδῷ ἀμώμῳ οὗτος μοι ἐλειτούργει ; compare ver. 7 and Ecclus. iv. 14, of λατρεύοντες
τῇ σοφίᾳ λειτουργήσουσιν ἁγίῳ καὶ τοὺς ἀγαπῶντας αὐτὴν ἀγαπᾷ ὁ κύριος. Yet both
these passages show that somewhat more than the general λατρεία is understood ; cf,
Isa. lxi. 6, ὑμεῖς δὲ ἱερεῖς κυρίου κληθήσεσθε, λειτουργοὶ θεοῦ. 1 Chron. xxviii. 13,
Ἀειτουργήσουσι σκεύη τῆς λατρείας οἴκου κυρίου. Aatpeveryv may be used of priestly
service generally, but λειτουργεῖν is never used of the divine service of. the congregation ;
see the translation of "73Y under λειτουργία. In Ecclus, xlv. 15, λειτουργεῖν and
ἱερατεύειν together express the office handed down from Aaron. Besides MY and 739,
we find 833 ΝΞ, NI¥ NI¥ rendered by εἰσπορεύεσθαι λειτουργεῖν, where it stands of the
temple service (Luther wrongly takes it of the service of the host), Num. iv. 3, 23, 30,
35, 39, 43.

For other than priestly performances, and as=to serve a higher than oneself, deur,
stands as = mw only in 1 Kings i, 4, 15, xix. 21, 2 Chron. xvii. 19, xxii. 8 (Num. iii. 6
‘of the Levites in relation to Aaron), while in these cases the LXX. elsewhere render the
word otherwise (παριστάνειν, εὐαρεστεῖν). In the Apocrypha only in Ecclus. viii, -9,
x, 25, οἰκέτῃ σοφῷ ἐλεύθεροι λειτουργήσουσιν. Besides the following λειτουργία,

Δειτουργέω 763 Δειτουργία

χειτουργός, λειτουργικός, we find in the LXX. the derivatives (not appearing in the N. T.),
λειτούργημα (= MAY, Num. iv. 32, vii, 9) and λειτουργήσιμος, 1 Chron. xxviii. 13. ᾿

It is very significant that this group of words has not been adopted in N. T. Greek.
for the N. T. ministry and its functions. Only once, in Rom. xv. 16, Paul designates
himself, with reference to the design of his labour, λειτουργὸς Χριστοῦ ᾿Ιησοῦ (see under
λειτουργός). Judging from its profane use, it would have been quite as appropriate (ef.
δαπανᾶν, 2 Cor. xii. 15) as it was for the Ὁ, Τὶ cultus, But this adoption of it would.
have connected it again closely with the profane usage, which in the N. Τὶ age was πο.
longer the primary. Seeing that Aer. had grown to be a term. techn. in the language of
the O. Τ᾿ cultus, it could only have been employed in a passing way in Rom. xv. 16, and
was no longer fit directly to designate the duty and work of the N. T. ministry; for this
διακονία appears instead, a word which, of all the expressions designating service,
was nearest to λειτουργεῖν, inasmuch as it signifies service for the sake of others. More-
over, in the primary and strictly profane use of the term, there lay an element which
made λειτουργεῖν altogether inappropriate to designate the N. T. ministry and its import,
for the λειτουργίαν were offices of rank and dignity, whereas the ministerial office in the
N. T. lays no claim to any such a position in the Church. In the N. T. λειτουργεῖν,
λειτουργία, λειτουργός, λειτουργικός occur only in Luke’s and Paul’s writings, and in the
Hebrews,—in all very seldom,—but even where the reference is not to the O. T. cultus,
always in a religious sense (except perhaps Phil. ii. 20, but compare ver. 30).

Aeiroupye stands (a) for the O. 1. priestly service, Heb. x. 11. With this is
connected (Ὁ) the singular phraseology of Acts xiii. 2 concerning the προφῆται καὶ
διδάσκαλοι of the Christian community at Antioch, λειτουργούντων αὐτῶν τῷ κυρίῳ καὶ
νηστευόντων εἶπε TO TY. TO ἅγιον, Where, considering its combination with νηστευόντων,
the reference can hardly be to the functions of these officers in the Christian assemblies,
but is far better understood as referring to the prayers of these persons; ef. Luke ii. 37.
Lastly it stands (c) of the κοινωνία εἰς τοὺς πτωχοὺς τῶν ἁγίων ἐν ‘Iep., Rom. xv. 27, εἰ
yap τοῖς πνευματικοῖς αὐτῶν ἐκοινώνησαν τὰ ἔθνη, ὀφείλουσιν καὶ ἐν τοῖς σαρκικοῖς
λειτουργῆσαι αὐτοῖς, where it clearly is equivalent to to render holy service, marking thus
the import of the σαρκικά as it is here meant; cf. 2 Cor. ix. 12.

Accttoupyta, as, ἡ, the performance of the duties of a public office, discharged at one’s
own cost, State-service ; later (Aristotle, e¢ al.) more generally as=ministration, rendering
service. In the LXX.="72y, where it denotes priestly service in the sanctuary (for which
no Hebrew noun has been formed from ΠΣ, while elsewhere it is rendered by ἔργον,
δουλεία, ἐργασία, and also side by side with λειτ., by λατρεία in a few places, with reference
to the service of God, viz. in Ex. xii. 25, 26, xiii. 5, of the Passover; Josh, xxii. 27,
of the cultus of the people collectively ; only in 1 Chron. xxviii. 13, of the service of the
sanctuary. The usage of the Apocrypha with regard to λειτουργία is the same. In the
N. T. it stands (a) of the O. 7. cultus, Luke i, 23, Heb. ix, 21. With this is connected its

— δέω,

“Δειτουργία 764 Δειτουργικός

employment in Heb. viii. 6 of the priestly function of the N. T. Mediator, compare vv. 2, 3.
(Ὁ) In Phil. ii. 17, Paul designates the work and labour of his calling towards the
Philippians as λειτουργία,---εἰ καὶ σπένδομαι ἐπὶ τῇ θυσίᾳ καὶ λειτουργίᾳ τῆς πίστεως
ὑμῶν,---ἰποῖν faith is the sacrifice which he (as a priest) offers up to God; compare εἰς
καύχημα ἐμοὶ x.7.r., and Rom. xv. 16, under λειτουργός. On the other hand, (c) in Phil.
ii. 30 it characterizes the service rendered to the apostle by the Philippians, va ἀναπληρώσῃ
τὸ ὑμῶν ὑστέρημα τῆς πρός pe λειτουργίας, for it is only as the apostle regards the alms
of the Philippians as @ holy offering that he can speak thus of Epaphroditus, and his dis-
regard of life for the sake of the work of Christ. And in like manner in 2 Cor. ix. 12, of
the alms of the Pauline churches for the saints at Jerusalem, ἡ διακονία τῆς λειτουργίας
tavtns—the ministration of this sacred service—od μόνον ἐστὶ προσαναπληροῦσα τὰ
ὑστερήματα τῶν ἁγίων, ἀλλὰ περισσεύουσα διὰ πολλῶν εὐχαριστῶν τῷ θεῷ; cf. ver. 11,
ἥτις κατεργάζεται δι᾿ ἡμῶν εὐχαριστίαν τῷ θεῷ; cf. Heb. xiii. 15, 16.
' Aettoupy ss, οὗ, 6, occurs to designate one who performs ἃ λειτουργία, therefore one
who is entrusted with or takes upon himself a service for the State; only in inscriptions ;
in writings it appears late, once in Plut. of the lictors, in Polyb. of the labourers in the
army, in Plut. and Dion. Hal. occasionally, likewise of priests. It is in keeping with this
rareness of the word that in the LXX. it does not answer to the Hebrew Mw where this
word designates the priests and Levites, except in Isa. Ixi. 6, ὑμεῖς δὲ ἱερεῖς κυρίου
κληθήσεσθε, λειτουργοὶ θεοῦ ; in these cases it is usually rendered by λειτουργῶν, NevToup-
yoovres. On the contrary, in Josh. i. 1 (Alex.), 2 Sam. xiii. 18, 1 Kings x. 5, 2 Kings
iv. 43, vi. 15, 2 Chron. ix. 4, where it denotes persons of higher rank, it is rendered by
λειτουργός. In Esth. i. 10, ii. 2, vi. 3, by διάκονος. In Ps, ciii. 21, civ. 4, it is applied
to atigels as God’s ministers. In the Apocrypha, Ecclus. x. 2, of the servant of the κριτὴς
τοῦ λαοῦ, 3 Mace. v. 5, of subordinate officers ; only in Ecclus, vii. 30 is it parallel with
ἱερεύς. The use of the word in the N. T., rare as it is, clearly indicates the influence of
the O. T. λειτουργεῖν. It stands (a) in Heb. viii. 2, τῶν ἁγίων λειτουργὸς καὶ τῆς σκηνῆς
τῆς ἀληθινῆς, of Christ, as the High Priest of the N.T. Akin to this is Rom. xv. 16, where
Paul designates himself Xevr. Xv (ef. Phil. ii. 17), εἰς τὸ εἶναί με λειτουργὸν Xov “Iv εἰς τὰ
ἔθνη, ἱερουργοῦντα τὸ εὐαγγ. τοῦ θεοῦ ἵνα γένηται ἡ προσφορὰ τῶν ἐθνῶν εὐπρόσδεκτος.
(Ὁ) In Rom, xiii. 6, the civil authorities are designed λειτουργοὶ θεοῦ, in order to confirm and
strengthen the preceding θεοῦ διάκονος σοὶ εἰς τὸ ἀγαθόν in ver. 4, for λεύτ. is weightier
than διάκ. In Heb. i. 7 from Ps. civ. 4, of the angels. (ὁ) But in Phil. 11, 13 it is tised
without any reference to holy ministration, λειτουργὸν τῆς χρείας μου, as in Josh, i. 1.
Λειτουργικός, 9, ov, belonging to ministration, belonging to holy ministration,
occurs only in biblical and ecclesiastical Greek, and in the O. T. of the vasis et vestibus
saeris, Num. iv. 12, 26, vii. 5; 2 Chron. xxiv, 14=MwY, 773y, σκεύη, ἔργα 0.; Ex.

xxxi. 10, xxxix. 1, 43, στολαὶ λ. -- ΤῊ "93 (cf. xxxv. 19), used in the LXX. inter-
‘changeably with my. In the N. T. only in Heb, i. 14, of the angels, compare Dan. vii.
“10, Ps, eiii. 21, οἷν, 4, and in like manner in ecclesiastical Greek, As to the relative

“Δειτουργικός 765 Βαττολογέω

meanings of λατρεύειν and λειτουργεῖν, it may be observed generally, that while δοῦλος
and οἰκέτης denote the position, and θεράπων and διάκονος the calling, λάτρις and λατρεύειν
denote the relationship of ministration in general, whether voluntary or involuntary,
the relationship of subordinate ministration. But in biblical Greek λατρεύειν comes into
closer affinity with λειτουργεῖν, because like Aer. it is confined in its application to
ministering service rendered to God, Aevt. denoting official or priestly divine service, and
Aatp. the divine service rendered by the entire people. Aatpeia again emphasizes and
embodies the worship and service of God, whereas θρησκεία, which is the more general
term, emphasizes and embodies generally the fear of God.

Adyos. In Heb. iv. 13, πρὸς ὃν ἡμῖν ὁ λόγος means with whom we have to do, to
whom we have to give account, with whom we have to reckon ; cf. Bleek in loc., who quotes
Liban. Declam. ii. 20 B, τοῖς δὲ ἀδίκως ἀποκτενοῦσι καὶ πρὸς θεοὺς καὶ πρὸς ἀνθρώπους
γίνεται ὁ λόγος. This rendering is determined by the connection, for λόγος πρός τινα
may sometimes have another and even opposite meaning, according to the connection ; see

1 Kings ii. 14; 2 Kings ix, 5. ᾿ Aoyiopos is in the LXX.=2vM, Jer. xi. 19, xviii. 11,

xxix. 11, and often. Ps, xxxiii. 10, 11, syn. with βουλή; Prov. xii. 5, λογισμοὶ δικαίων
κρίματα, κυβερνῶσι δὲ ἀσεβεῖς δόλους.----Διαλογίξομαι occurs in Luke iii. 15, διαλογι-
ζομένων ἐν ταῖς καρδίαις αὐτῶν περὶ τοῦ ᾿Ιωάννου μήποτε αὐτὸς εἴη 6 Xs. Τὺ is rare in
the LXX., and occurs only in the Psalms=.¥n, instead of the usual λογίζομαι, Ps, x. 2,
xxi. 12, xxxv. 20, exl. 5.

Βαττολοῦ ἔω, or as Tisch. 8, Treg. West., following the Vat. and Sin., write,
βατταλογέω, is not only “ very rare in the classics ” (Achelis), but does not appear there at
all, nor in profane Greek, save once, under the influence of ecclesiastical Greek in Simplic,
in Epicteti enchirid, 37, p. 212 (6th cent. a.D.), ἐπὶ τὰ λοιπὰ κεφάλαια τοῦ ᾿Επικτήτου
τρεπτέον, μὴ ἐμαυτὸν λάθω προθέμενος μὲν τὰ τοῦ ᾿Επικτήτου σαφηνίσαι, περὶ δὲ
καθηκόντων βαττολογῶν νῦν, here in contrast with σαφηνίσαι, to explain, in its
undoubted meaning as=to chatter; so also Matt. vi. 7, προσευχόμενοι δὲ μὴ βαττο-
λογήσητε ὥσπερ οἱ ἐθνικοί δοκοῦσιν γὰρ ὅτι ἐν TH πολυλογίᾳ αὐτῶν εἰσακουσθήσονται.
It serves to characterize the πολυλογία, and therefore Luther well renders it =“ plappern,”
to babble ; for the thing meant, compare 1 Kings xviii. 26; Acts xix. 34; Mark xii. 40.
Since Vossius, Jnst. orat. v. p. 313, it is usually traced back to the onomatopoietikon
βατταρίζξω, to stutter, Lucian, Jup. Trag. 27; cf. βάτταλος (more correctly Barados), the
mocking name given to Demosthenes by Aeschines, Adv. Z'imarch. 51, which Schaefer, appar.
ad Demosth, ii. 251, rightly explains de vitio pronuntiationis, as Demosthenes himself (pro
corona, 180) takes it. But it tells against this derivation that, eg. Plutarch, Dem. iv. 3-5,
takes this designation of Demosth. as an opprobrious epithet of immoral import, as if the
idea of imperfection of utterance was remote from it; and that βατταρίξζω, βατταρισμός
are not used in the same sense as βατταλογέω in our text, but denote only impediment of
speech. Moreover, in Dio Chrys, xi. p. 158, Barrapifew does not signify to chatter, but

bi

—————————— ὲὴὃὐσ“΄“ῆῖ-ἷῦῦῦῇρΔἝᾶἝρΦθῃθπΠΖΏΠηῆἂῪῖο“ “Ὁ

Βαττολογέω 766 Εὐλογέω

is synon. with the words joined to it, ἀσαφῶς λέγειν, describing those who could ποῦ
express themselves, not those who spoke glibly, but without sense. It is therefore more
probable that βαττολογεῖν should be taken as a vow hybrida, formed like ἀγαλλεάω,
ἀκροβυστία, by connecting together a Hebrew and a Greek expression, namely, the Hebrew
nba, effutivit, to speak foolishly, %©3, eg. of indiscreet, thoughtless vows, Buxtorf, Lea.
Rabb, ; Levy, Neuhebr. τι. Chald. Wéorterb. (cf. also pas, garrire, blaterare clamose collogut
instar ebriorum ; and for »=8, cf. the βούβαστος of the LXX. Ezek. xxx, 17=ND2"8),
and the Greek Barrapifew. Thus from the Hebrew there comes the meaning to chatter or
babble. The repeated attempts of the Greek exegesists to explain the word show that it
does not come directly from Batrapifew. Chrysostom says, βαττολογίαν ὀνομάζει τὴν
φλυαρίαν, τὴν διὰ πολλῶν μὲν λόγων προφερομένην, ὠφελείας δὲ πάσης ἐστηρεμένην.
Delitzsch translates, D433 3ENEAMdy,

Εὐλογέω, with or without the augment in the preterites even in the same MSS.,
eg. ηὐλόγησα, Gen. xxiv. 1, 35, but in ver. 48 εὐλόγησα, as in εὐδοκεῖν, which see. In
Heb. vii. 6, Lachm. has adopted the form ηὐλόγηκεν, whereas in the perfect, from which,
besides this form (Gen. xvii, 20; Ps. exxix. 8), only the passive part. εὐλογημένος occurs,
the MSS. do not seem to waver. According to Tisch. 8 on Luke xxiv. 30, the augmented
form of the imp. and aor. appear in Luke, especially in the Sin., Alex., and Cantabr. MSS.
The Vat. seems never to have it. Treg. has retained it only in Matt. xiv. 19, but every-
where else, as Tisch. 8 and West., the non-augmented form is adopted.

The word is not used in classical prose, but often occurs in the Tragedians and
Aristoph., also later occasionally in prose; Polyb. has it often, Arist. once, Plut. not
at all; in Plato a few times in the spurious writings of later date (Min. and
Axioch.), not in Xen., Thue, Dem, It has nothing to do with εὔλογος as=conform-
able with reason, probabilis, belonging to the classics and later Greek (once in some Codd,
of the LXX. in the sense eloquent, Ex. iv, 10 =D737 ΟΣ, the usual reading ἱκανός, Symm,
εὔλαλος). On the other hand, it answers to the use of εὐλογία, praise, and is the opposite
of κακολογεῖν, to revile, to speak evil of, which likewise is rare in better Greek ; ef.
Lobeck, Phryn. p. 200, Elsewhere ev, κακῶς λέγειν. Aristotle, Rhet. ad Alex. 4;
Polyb. i. 14. 4, opposed to ψέγειν, ἐλέγχειν ; Plato, Min. 320 E, of yap ποιηταὶ μέγα
δύνανται εἰς δόξαν, ἐφ᾽ ὁπότερ᾽ ἂν ποιῶσιν eis τοὺς ἀνθρώπους εὐλογοῦντες ἢ κατηγοροῦντες.
In Dio Cass. xlii. 28, in combination with θαυμάζειν.

In biblical Greek, on the contrary, εὐλογεῖν is all the more frequent, but almost
without exception as a purely religious conception (cf. 3 Mace. vi. 11, εὐλογεῖν τοῖς
ματαίοις) ; as to Rom, xvi. 18, the only place where εὐλογία seems to stand without any
religious reference, see εὐλογία. This difference between biblical and profane Greek
influences also the usage of Philo, to whom εὐλογεῖν, εὐλογία are not unknown, but who
usually employs other words, such as εὐχή, ἔπαινος, εὐφημία ; see Loesner, Observ, Philon.
on Eph, 1, 3. In Josephus also εὐλογεῖν, εὐλογία are not frequent. In biblical Greek

Ζ

Εὐλογέω 767 Εὐλογέω

εὐλογεῖν, εὐλογία are the opposite of καταρᾶσθαι, κατάρα (cf. Gen. xii. 3, xxvii. 29;

Num. xxii. 12, xxiii. 23, xxiv. 9, 10; Deut. xxx. 1, 19, and very often), and usually
answer to the Hebrew ΤΊΣ mostly in Piel=to bless. We must distinguish both as to the
object and the subject of the act.

I. With man as subject, and this (a) with God as the object, εὐλογεῖν τὸν θεόν, κύριον,

τὸ ὄνομα xupiov=to glorify, of thankfully praising and extolling God, both in the form of:

worship and of proclamation; compare Josephus, Ant. vii. 14. 11, τὸν θεὸν εὐλογεῖν
ἤρξατο πατέρα τε Kul γενέτορα τῶν ὅλων ἀποκαλῶν. Synon. with ἐπαινεῖν, ὑψοῦν,
ὑμνοῦν, cf. Neh. ix. 5, εὐλογεῖτε κύριον τὸν θεὸν ἡμῶν... εὐλογήσουσιν ὄνομα δόξης

σου καὶ ὑψώσουσιν ἐπὶ πάσῃ εὐλογίᾳ καὶ αἰνέσει ; Ps, cxlv. 1. Not thus, however, in the’

Torah or in the Prophet. Priores, but in Chron., Neh., Job, Psalms, Isaiah, Jer., Ezek.,
Dan.; cf. 1 Chron. xxix. 10, 20; Neh. viii. 8, ix. 5; Job i. 21; Ps. xvi. 7, xxvi. 12,
and often; Isa. Ixv. 16; Jer. xxxi. 23; Ezek, iii. 12; Dan. ii, 19, 20. In Isa, xii. 1,
xxxvili. 19 ="7i0; Ixiv, 11 = oon. ef. Josephus, Ant. xi. 4. 2, of Λευῖται καὶ ot ᾿Ασάφου
παῖδες ἀναστάντες ὑμνοῦν τὸν θεόν, ὡς Thy εἰς αὐτὸν εὐλογίαν Aavidns κατέδειξε πρῶτος.
Oftener in the Apocrypha, eg. Ecclus. xliii. 11; Tob. iv. 19, e al. Not till very late
with the dative, Dan. iv. 31 (Theodot.), τῷ ὑψίστῳ εὐλόγησα καὶ τῷ ζῶντι εἰς τὸν αἰῶνα
ἤνεσα καὶ ἐδόξασα; Ecclus. 1. 22, li. 12; 1 Esdy. iv. 58, v. 58; 2 Mace. x. 38; ef.
3 Mace. vi. 11, τοῖς patalois=devoutly to praise. In this case it is intrans.=¢o sing
praise; cf. 1 Esdr. v. 57, of Aeviras . . . ὑμνοῦντες τῷ κυρίῳ καὶ εὐχογοῦντες κατὰ
Aavid.—In the N. T. with the ace. Luke i. 64, xxiv. 53, αἰνοῦντες καὶ εὐλογοῦντες τὸν
θεόν; Jas. iii, 9. Absolutely=to offer praise and glory to God, Matt. xiv. 19, λαβὼν
τοὺς ἄρτους ἀναβλέψας eis τὸν οὐρανὸν εὐλόγησεν; Mark vi. 41, viii. 7, Rec., West. ;
Luke xxiv. 30; Matt. xxvi. 26; 1 Cor. xiv. 16. Akin to this, (Ὁ) εὐλογεῖν τι, to say,
God be praised and thanked, to praise Him for something, connecting God’s praise with
some definite thing; cf. Mark viii. 7, Tisch. εὐλογήσας αὐτὰ (τὰ iyOvdia) παρέθηκεν;
where, however, the acc. depends on παρέθ. Thus only in 1 Cor. x. 16, τὸ ποτήριον τῆς
εὐλογίας ὃ εὐλογοῦμεν, the cup of thanksgiving which we give thanks for. In the O. T.
only in 1 Sam. ix. 13, εὐλογεῖ τὴν θυσίαν καὶ μετὰ ταῦτα ἐσθίουσιν. Otherwise the
human εὐλογεῖν nowhere appears with a thing as its object; and that we cannot
understand this (consecrating) εὐλογεῖν as a prayer for the divine blessing upon the
object named is clear from the εὐχαριστήσας of Luke xxii. 17, 19, and from the Jewish
Jormulae of blessing at the Passover as given by Lightfoot, Horae Hebr. on Matt. xxvi. 26,
which contain simply glory and praise to God with reference to the coming feast.

II. With God as the subject, and (a) with man as the object of the favour and grace
which God promises, and by which He elevates him, makes him great, gives him
prosperity ; not, however, of the mere promise, but always of the guaranteed and
communicated gift. The connection of this with the primary meaning appears from the
synonym μεγαλύνειν, Gen, xii. 2, εὐλογήσω σε καὶ μεγαλυνῶ τὸ ὄνομά σου καὶ ἔσῃ
ἐὐλογημένος ; cf. Gen. xvii. 20, xxii, 17, with wAnOvvew; xxviii. 3 with αὐξάνειν, As

γ
:
᾿

Εὐλογέω 768 Εὐλογέω

to the gift, compare Num. vi. 23 with φυλάσσειν ; Ps. xxviii. 9 with σώξειν, ποιμαίνειν,
ἐπαίρειν; Ps, lxvii. 1 with οἰκτείρειν ; Ps. xxix. 10, κύριος εὐλογήσει τὸν λαὸν αὐτοῦ ἐν
εἰρήνῃ; Gen. xxvi. 2, ἔσομαι μετά σου καὶ εὐλογήσω σε; Ecclus. xxxvi. 12, ἐξ αὐτῶν
εὐλόγησε καὶ ἀνύψωσε. The difference is this—the human εὐλογεῖν of God is an
exaltation with words, the divine εὐλογεῖν is an exaltation by act. We cannot make the
promise of God’s blessing the primary meaning, because of such texts as Gen. i. 22, 28,
εὐλόγησαν αὐτοὺς ὁ θεὸς λέγων, where the gift of the blessing is meant, the blessed
relationship arising out of the express and promising word. Cf. the so-called Aaronic
blessing, Num. vi. 23, 24. We must, however, distinguish between the blessing as the
promise of the gift and of grace, and blessing as denoting the communication of these ;
ef. Gen. xii. 2 and the future, εὐλογήσω oe. With God as its subject εὐλογεῖν seldom
stands in the former sense, but usually in the latter. In the Apocrypha εὐλογεῖν with
God as its subject seldom occurs; Ecclus, i. 13, Alex. εὐλογηθήσεται, Vat. εὑρήσει
χάριν; iv. 13, xxxvi. 12; Tob. iv. 12, xiii 12; Judith xv. 10. In the N. T.
Matt. xxv. 34, of εὐλογημένοι τοῦ πατρός ; Acts iii..26; Eph. i. 3, ὁ εὐλογήσας ἡμᾶς ἐν
πάσῃ εὐλογίᾳ πνευματικῇ ἐν τοῖς ἐπουρανίοις; Gal. 111. 8, 9; Heb. vi. 14, from
Gen. xxii. 17. (Ὁ) With a thing as object, by which we do not, of course, mean such
collective words as σπέρμα, Gen. xxii. 17, εὐ al.; οἷκός τινος, 1 Chron. xvii. 27, ete. ;
but τὴν ἡμέραν τὴν ἑβδομήν, Gen. ii. 3; Ex. xx. 11; τὸν ἄρτον, Ex. xxiii. 25;
Deut. xxviii. 5,12; cf. ver. 3=to connect His favour and grace with it. Thus neither in
the Apocrypha nor in the N.T. Peculiar, yet within this range of representation, is
Josephus, Bell. Jud. v. 9. 4, ὑμῖν δὲ τί τῶν εὐχογηθέντων ὑπὸ τοῦ νομοθέτου πέπρακται,
where τὰ εὖλ. is not=quae legis conditor comprobavit, but, “ What have you done of the
things commanded on which the Lawgiver has pronounced His blessing?” cf. Ant, iv. 8. 44.

Connected with this and not with I. we find, III. εὐλογεῖν with man both as subject
and object, and this (a) to promise a person God’s grace and favour, prosperity from God ;
rarely in a weakened sense fo wish, and still more feebly, to greet, yet used as rarely
declaratively as edd. II.; cf. the future in Gen. xii. 2, οὐ al., but always communicatively ;
ef. Gen. xii. 3, xxiv. 60, xxvii. 4 sqq., xxviii. 1, xlviii, 15, 16, 20; Ex. xxxix. 44;
Lev. ix. 22, 23; Num. vi. 23-25, xxiii. 20-22, xxiv. 1,9, 10; Deut. xxvi. 15, xxvii. 12.
Only oncé seemingly declarative in Ps. cxxix. 8, εὐλογήκαμεν ὑμᾶς ἐν ὀνόματι κυρίου,
where, however, we must take into account the perfect, and the preceding εὐλογία κυρίου
ἐφ᾽ ὑμᾶς, bearing in mind likewise the weakened use of the word as=éo greet,
2 Kings iv. 29; 1 Chron. xvi. 43; also compare Ruth iii, 10; 2 Sam. iii. 5, and often,
εὐλογημένοι ὑμεῖς τῷ κυρίῳ (the dative answering to the Hebrew Ὁ); Ps. exviii. 24,
εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου. For the view taken of this blessing,
compare Gen. xxvii. 7, εὐλογήσω σε ἐναντίον κυρίου; Deut. xxi. 5, τοὺς Aevitas ἐπέλεξε
κύριος ὁ θεὸς παρεστηκέναι αὐτῷ καὶ εὐλογεῖν ἐπὶ τῷ ὀνόματι αὐτοῦ, and Deut. xxiii. 5,
οὐκ ἠθέλησε κύριος ὁ θεός σου εἰσακοῦσαι τοῦ Βαλαὰμ καὶ μετέστρεψε ... τὰς κακάρας
εἰς εὐλογίαν. Very seldom in this sense in the Apocrypha; in the N. T., on the other

, Bbnoyte 769 Εὐλογία

hand, mainly thus, Matt. v. 44, Rec.; Luke ii. 34, vi. 28; Rom. xii. 14; 1 Cor. iv. 12;
Heb. vii. 1, 6, 7, xi. 20, 21; 1 Pet. iii. 9. Further, in the greeting from Ps. exviii. 24,
εὐλογημένος ὁ ἐρχόμενος «.7.r., Matt. xxi. 9, xxiii, 39; Mark xi. 9; John xii, 23,
evidéntly neither greeted nor praised, but (οἵ, the Hosannah) either God’s favour be upon
thee, or more probably, God be praised for thee, and therefore belonging to II. ὃ, for which
Mark xi. 10, εὐλογημένη ἡ βασιλεία x.7.d., tells, as does Luke i, 28, 42, εὐλογημένη σὺ
ἐν γυναιξίν ; ver. 42, εὐλογημένος ὁ καρπὸς KT.r.; see εὐλογία. But especially compare
2 Chron, xxxi. 8, εὐλόγησαν τὸν κύριον καὶ τὸν λαὸν αὐτοῦ ᾽1σρ.----(Ὁ) Catachrestically,
coupling the blessing with leave-taking=to give the dismission, Ps, x. 3; Job i. 5, μήποτε
ἥμαρτον καὶ εὐλόγησαν θεόν; vv. 11, 21, ii, 5; 1 Kings xxi. 13, εὐλόγησε θεὸν καὶ
βασιλέα. Thus neither in the Apocrypha nor the N. T.—In the LXX. we find ἐνευλογεῖν,
cuvevr.; in Josephus, mpoevr.; Ant. iv. 8. 47, προευλογῆσαι τὴν τοῦ θεοῦ δύναμιν.

Εὐλογη τός, %, ov (contrary to the rule, Kriiger, xxii, 5. 7 ; compare Judith xiii, 18,
εὐλογητή), a verbal adj. in the sense of the perf. part. pass. answering to 773. (a) Usually
of God, evr. ὁ θεός, κύριος ὁ Os, KUpros=Ddlessed, praised, see εὐλογέω, I. (a). Thus in
Gen, ix. 26, xiv. 20, 24, 27; 1 Sam. xxv. 32; 1 Kings i. 48, and often; in the Psalms
continually, and so in the Apocrypha except Judith xiii 18, In like manner in the
N. T. only of God or (Rom. ix. 5) of Christ; Luke i. 68, evA. ὁ θείς; 2 Cor. i 3;
Eph. i. 3; 1 Pet. i. 3, evr. ὁ θεός; Rom. i. 25; 2 Cor. xi. 31; Rom. ix. 5, evr. εἰς τοὺς
αἰῶνας. As a name for God, Mark xiv. 61, ὁ Xs 6 vids τοῦ εὐλογήτου, shortened form of
the Rabbinical designation of God 7 73, especially sim na vitp. But qra never
appears as God’s name ; see Wiinsche, Neue Beitr. zur Erldut. der Evv. p. 407. (Ὁ) Of men
=blessed of God, Gen. xxiv. 31, εὐλ. κυρίου; xxvi. 29, edd. ὑπὸ κυρίου (Alex., but the
Vat. εὐλογημένος). With the dative answering to the Hebrew 5, see εὐλογεῖν, 1Π1,; Ruth
ii, 20, εὐλογητός ἐστι τῷ κυρίῳ; 1 Sam. xv. 13; Judith xiii. 18, Accordingly in Deut.
vii. 14, εὐλογητὸς ἔσῃ παρὰ πάντα τὰ ἔθνη, we must adopt the signification Blessed
and not praised ; cf. Gen, xii. 3, xiv. 19, εὐλόγησε τὸν "ABpay καὶ εἶπεν, Εὐλογημένος
"ABpap τῷ θεῷ τῷ ὑψίστῳ. Nowhere thus in the N, Τὶ

Εὐλογία, as, ἡ, in poets and prose writers=praise, fame, good report of one,
active and passive. Also=fair speech, beauty of expression; Plat. Rep. iii, 400 D,
εὐλογία Kai εὐαρμοστία καὶ εὐσχημοσύνη καὶ εὐρυθμία (τῆς λέξεως) εὐηθείᾳ (τῆς ψυχῆς)
ἀκολουθεῖ; Lucian, Lexiph. 1, εὔαρχός ἐστε ὁ λόγος καὶ πολλὴν τὴν εὐλογίαν
ἐπιδεικνύμενος καὶ εὔλεξις (the latter of the elegance of a single expression), Some
explain Rom. xvi. 18 thus, διὰ τῆς χρηστολογίας καὶ εὐλογίας ἐξαπατῶσιν τὰς καρδίας
τῶν ἀκάκων, for considering ἀκάκ. it cannot well be taken in the sense of praise. Still it
is improbable that in connection with χρηστολογία it denotes merely beauty of
expression. The effect of χρηστολ. καὶ εὐλ. upon the ἄκακοι will be better explained by
taking edd. as in keeping with the invariable use of εὐλογεῖν, εὐλογία in biblical Greek,
namely, in a religious sense=pious discourse. Also in Josephus and Philo εὐλογία stands

Εὐλογία 770 ᾿Ενευλογέω

only in a religious sense in both the meanings to be named, and answering to the
Hebrew 7372,

(I.) The praise of God, answering to εὐλογεῖν τὸν θεόν. In the O. T. thus only in
Neh. xix. 5, ὑψώσουσιν ὄνομα δόξης ἐν πάσῃ εὐλογίᾳ καὶ αἰνέσει. In the Apocrypha,
Tob. viii. 15, εὐλογητὸς εἶ σὺ ὁ θεὸς ἐν πάσῃ εὐλογίᾳ καθαρᾷ καὶ ayia; Ecclus. 1. 20.
In like manner, the οὗ τὸ μνημόσυνον ἐν εὐλογίαις of Ecclus, xlv. 1, xlvi. 11, ef. 1 Mace.
iii. 7, εἰς evA., may be understood of praise to God on account of some one, this answering
at least to the actual character of such εὐλογία in Ecclus, xlv, Thus. the LXX. have
understood 73739 in Ps. xxxvii. 26, τὸ σπέρμα αὐτοῦ εἰς εὐλογίαν ἔσται. In the N. T.
thus in Rev. vii. 12, ἡ εὐλογία καὶ ἡ δόξα τῷ θεῷ; ν. 13, τῷ ἀρνίῳ ἡ edd. ; ver. 12, ἄξιος
λαβεῖν... δόξαν καὶ edd. ; and in like manner 1 Cor. x. 16, τὸ ποτήριον τῆς εὐλογίας,
according to what has been said under εὐλογεῖν, (1.) ὁ.

(IL.) Blessing (from edAoy. with God as its subject), which God promises and bestows ;
ef, the gen, of the subject «dA. τοῦ θεοῦ, Wisd. xv. 19; Ecclus, xi. 22, xxx. 25. (a)
Actively, of the promises of blessing, the opposite of κατάρα, Deut. xi. 29, xxiii. 5,
μετέστρεψε κύριος ὁ θεός σου τὰς κατάρας εἰς εὐλογίας ; Neh. xiii. 2; Deut. xxviii. 2,
xxxiil. 23; Isa. viii. 34, e¢ al.; Josephus, Ant. iv, 8. 44. But usually (Ὁ) passively, of
the contents of these promises, the good or blessing promised, that which God’s favour
secures, Gen. xxviii, 4, xxxix, 5, xlix, 25; Ex, xxxii, 29; Lev. xxv, 29, ἀποστέλλω τὴν
εὐλογίαν μου ὑμῖν. In Ps. iii, 8 syn. with σωτηρία; xxi. 4, 7, xxiv. 5, syn. with
ἐλεημοσύνη (Heb. ΠΡῚΝ, see δικαιοσύνη) ; Isa. xliv. 3; Zech. viii. 13. Thus in the
N. T. and excepting Heb. vi. 7, xii. 17, 2 Cor. ix. 6, always in a soteriologic sense of
N. T. blessing, Gal. iii, 14, ἵνα εἰς τὰ ἔθνη ἡ edd. τοῦ ’ABp. γένηται. For this genitive
of possession, cf. Ecclus, vii. 32. Eph. i. 3, εὐλογητὸς ὁ θεὸς ὁ εὐλογήσας ἡμᾶς ἐν πάσῃ
εὐλογίᾳ πνευματικῇ ἐν τοῖς ἐπουρανίοις K.7.r.; 1 Pet. iii. 9, εὐλογίαν κληρονομεῖν (cf.
Heb. xii. 17); Rom. xv, 29, ἐν πληρώματι εὐλογίας Xv ἐλεύσομαι (compare i. 11).

(III.) Blessing, which men promise or pronounce. (a) Actively, of the word of
blessing, Gen. xxvii. 12, 35, 36, 38, 41; Ecclus. iii, 8, 9; 2 Chron. v, 1. So also of
the Aaronic blessing, Ecclus. xxxvi. 22, κατὰ τὴν etd. ᾿Ααρὼν περὶ τοῦ λαοῦ cov. In the
N. Τὶ Jas. iii. 10, ἐκ τοῦ αὐτοῦ στόματος ἐξέρχεται εὐλογία καὶ κατάρα. (Ὁ) Passively of
the blessing or good itself, eg. the designation of gifts presented as blessings, Gen. xxxiii.
11; 1 Sam. xxv. 27, xxx. 26; 2 Kings νυ. 15; and so in the N. T. 2 Cor. ix, 5, ἵνα
προκαταρτίσωσιν τὴν προεπηγγελμένην εὐλογίαν ὑμῶν, ταύτην ἑτοίμην εἶναι οὕτως ὡς
εὐλογίαν καὶ μὴ ὡς πλεονεξίαν.

Ἐνευλογέω, in the LXX. answering to 3 ΤΊΣ, Gen. xii. 3, xviii. 8, xxii. 18,
xxviii, 14 (xxvi. 4, Alex., but Vat. edA.); Ps, xxii. 17, and thus Ecclus. xliv. 21; so in
the N, T. Gal. iii. 8, ἐνευλογηθήσονται ἐν σοὶ πάντα τὰ ἔθνη, from Gen. xii, 3 ; Acts iii.
25, ἐν τῷ σπέρματί cov ἐνευλογηθήσονται (West. evr.) πᾶσαι ai πατριαὶ τῆς γῆς, from
Gen, xxii, 8; therefore =to bless a person, so that he may be α blessing to others, so that the

᾿Ενευλογέω 771 ᾿Εξομολογέω

blessing promised and bestowed may be shared by others (not to be likened to tlie
German “ einsegnen,” 1.6. in or for a position or situation, ete.). The word, on account of
its very composition, is clearly unknown to profane Greek.

Ὁ μολογέω, ὁμολόγησα, The use οἵ this word in Heb, xiii, 15 is peculiar;
ἀναφέρωμεν θυσίαν αἰνέσεως τῷ θεῷ τοῦτ᾽ ἐστιν καρπὸν χειλέων ὁμολογούντων τῷ ὀνόματι
αὐτοῦ. A dative of this kind after ὁμολ. occurs elsewhere neither in profane nor biblical
Greek, in which the word apart from the N. T. is rare, certified only in Jer. li, 25,
ὁμολογίας ὁμολογεῖν =to vow (779, usually -- εὔχομαι), and Job. xl. 9, ὁμολογήσω ὅτι δύναται.
ἡ δεξιά σου σῶσαι -- ΠΤ, which usually is rendered by ἐξομολογεῖσθαι. ᾿ς This last stands.
mainly with the dative=¢o praise, of the celebration of God’s praise expressed in the form
of a devout confession, see below. It might be conjectured that the writer of the Epistle to
the Hebrews chose the more ordinary ὁμολ. instead of this word, which is rarer, and never
with this signification in profane Greek. ‘Owond. itself, indeed, does not occur in this
sense in profane Greek, but in Philo it thus appears, Lib. Alley. i. 1, lx. 18, παραχωρεῖν
θεῷ Kai ὁμολογεῖν αὐτῷ ; see also ὁμολογία. There appears, however, another reason for
the choice of this word. ᾿Εξομολογεῖσθαι τῷ θεῷ without object is in Ο, T. Greek a
term. techn. for thankful adoration. In this sense καρπὸν χειλέων ὁμολογούντων τῷ
ὀνόματι αὐτοῦ would hardly serve as the practical explanation of ἀναφέρειν θυσίαν
αἰνέσεως τῷ Oe@. This statement is fully met and the connection with ver. 17 explained
only upon the supposition that ὁμολ. τῷ dv. is chosen in order to give prominence to the
element of confession or acknowledgment, an element which lies in the background in
ἐξομολ. τῷ θεῷ or τῷ dv., therefore=(with devout praise) to acknowledge or confess, so
that instead of the acc. or ἐν, we have the simple dative. We must not, of course, think
of an abbreviated χάριν ὁμολ, (Lucian, Appian, Josephus),

᾿Ανθομολογέομαι, only in the middle (a) mutually to agree, to coincide with in
reply, Dem., Polyb., Plut., e.g. τοῖς εἰρημένοις ; Plut. Brut. xvi. 2, πρὸς ἀλλήλους ἔβλεψαν
ἀνθομολογούμενοι διὰ τῶν προσώπων. Also (Ὁ) to confess, to allow, Polyb. xv. 27. 9;
πρὸς οὐδὲν τῶν λεγομένων ἀνθομολογούμενος. Hence Josephus, Ant. viii 10. 3, τὰς
ἁμαρτίας ἀνθομολογουμένους, given a little before as ἐξομολ. Thus without object of
the confession of sins, 3 Esdr. viii. 90, προσευχόμενος ἀνθωμολογεῖτο κλαίων ; Ecclus.
xx. 2, ὁ ἀνθομολογούμενος ἀπὸ ἐλαττώσεως κωλυθήσεται. (c) Of thanks, ἀνθ. χάριν,
Plut. Aemil. Paul. xi. 1. In the LXX. and N. T. without χάριν; Ps. Ixxix. 14, ἀνθομο-
λογησόμεθώά cor="7, Luke ii. 38, of Anna, ἀνθομολογεῖτο τῷ θεῷ, corresponding with
ὁμολογ. in the sense to acknowledge, ἐξομολογεῖσθαι -- ἰο praise, as in Ecclus. xvii. 22, 23,
ἀνθομολόγησις and ἐξομολόγησις are used alternately as thanksgiving and praise; οἵ,
2 Esdr, iii, 11, of the thanksgiving of the priests, ἀπεκρίθησαν ἐν alvp καὶ avOoporoyjces ;
cf. ἐξομολ. ἐναντίον τοῦ θεοῦ, κυρίου, Dan. vi. 10 ; 2 Chron. vii. 6.

"E Fowororéa, in the active only in Luke xxii, 6 ; elsewhere in profane and biblical

᾿Εξομολογέω 772 ᾿Εξομολογέω

Greek only in the middle. It occurs only in later Greek, sometimes in Plut., but not
often, mostly in the Hellenic Greek, in Josephus, Philo, and biblical Greek. It denotes
full and unreserved ὁμολογεῖν (compare ἐξιλάσκεσθαι). (a)=To confess, Plut. Stoicor.
repugn, xvii. (1042 A). Anton. lix. 3, καλῶς πεποίηκας τὴν ἀλήθειαν ἄνευ βασάνων
ἐξομολογησάμενος. Joseph. Bell. jud. i. 32. 2, ἐξομολογοῦμαί σοι τὴν ἐμαυτοῦ φρενοβλά-
βειαν. Ant, viii. 4. 2, τὰς ἁμαρτίας καὶ τὰς τῶν πατρίων νομίμων παραβάσεις ; viii. 10. 3,
ἐξομολογεῖσθαι πάντες ὥρμησαν ὅτι δικαίως αὐτοὺς ὁ θς ὑπερόψεται. Thus not in the
LXX., for Dan. ix. 4, προσευξάμην πρὸς κύριον... καὶ ἐξωμολογησάμην καὶ εἶπα, not-
withstanding the confession of sin in ver. 5, is not to be taken as meaning to confess, but
=to praise, for the confession of sin only prepares the way for the acknowledgment of
God in ver. 7, σοὶ κύριε ἡ δικαιοσύνη καὶ ἡμῖν ἡ αἰσχύνη. In the N. T., on the con-
trary, with the object, τὰς ἁμαρτίας, Matt. iii, 6; Mark i. 5; Jas. v..16.—(6)=To own,
to grant, Joseph. Bell. jud. v. 10. 5, ἐξωμολογήσαντο δ᾽ ὅπερ ἦσαν εἶναι δοῦλοι ; xvi. 5. 4,
εἴ τις λόγῳ μὴ θεραπεύοιτο δοῦλον ἐξομολογούμενος. Plut, Num. xvi. 2, 'Ρωμύλου μὴ
βουληθέντος ἐξομολογήσασθαι τῷ μέτρῳ τοῦ οἰκείου τὴν ἀφαίρεσιν τοῦ ἀλλοτρίου.
Lucian, Hermot. 75, Herewith, as in the case οἵ ὁμολογεῖν, is connected the meaning to
consent, to promise, in which the active stands in Luke xxii. 6, συνέθεντο αὐτῷ ἀργύριον
δοῦναι" καὶ ἐξομολόγησεν. But in O. T. Greek and in the remaining places in the N. T.,
it answers (6) as a rule to the Hebrew iA, denoting the praise of God, and this in the
form of confession or thankful acknowledgment ; cf. mainly its combinations with the acc.
of the object, Ps. Ixxxix. 6, ἐξομολογήσονται of οὐρανοὶ τὰ θαυμάσιά cov. Tob. xii, 22,
ἐξωμολογοῦντο τὰ ἔργα τὰ μεγάλα Kal θαυμαστὰ αὐτοῦ. (Also compare Acts xix. 18,
“ἤρχονται ἐξομολογούμενοι καὶ ἀνωγγέλλοντες τὰς πράξεις αὐτῶν) In Rey, iii. 5 the Ree.
ἔξομ. for ὁμολογήσω is not supported. Next ἐξομ. τί τινε, with acknowledgment to confess
something to one=to praise, Gen. xxix. 34; Ps. evii. 15, ἐξομολογησάσθωσαν τῷ κυρίῳ
τὰ ἐλέη αὐτοῦ καὶ τὰ θαυμάσια αὐτοῦ τοῖς υἱοῖς τῶν ἀνθρ. ; cf. Tob. xi. 16, ἐξομολογεῖτο
ἐνώπιον αὐτῶν ὅτι. That the idea of a confession lies at the basis is clear, especially
from Ps. xlii. 6, xliii. 5, ἐξομολογήσομαι αὐτῷ Σωτήριον τοῦ προσώπου pov ὁ Os pov.
Compare also the ὅτε which often follows, 1 Chron. xvi. 34; Dan. ii. 29; Ps. liv. 8,
xevili, 3, exxxix. 14; Ecclus, li. 1. Hence=adoringly to confess, Phil. ii, 11, πᾶσα
γλῶσσα ἐξομολογήσεται ὅτι κύριος “Is Ἃς εἰς δόξαν θεοῦ πατρός. Cf. 2 Mace. vii, 37;
“pera ἐτασμῶν καὶ μαστίγων ἐξομολογήσασθαι" διότι μόνος αὐτὸς θεός ἐστιν. Hence we can
easily understand the use of the objectless ἐξομολ. twi= to offer acknowledgment, only τῷ θεῷ,
κυρίῳ, of thankful adoration; cf. Philo, Zid. Alleg. i. 1, lix. 40, ὁ τῆς τοῦ θεοῦ φρονήσεως
ἀσκητὴς ἐξομολογεῖτο εὐχαριστικῶς τῷ τὸ ἀγαθὸν ἀφθόνως δωρησαμένῳ, where, as the
connection shows, εὐχαριστικῶς is an essential and ποῦ a merely accidental element of the
ἐξομ. So in the remaining places of the LXX. and Apocrypha, eg. 2 Sam. xxii, 50;
1 Chron. xvi. 8; 2 Chron. v. 12, xxx. 22; very often in the Psalms, vi. 5, vii, 18, ix, 2,
xviii, 50, xxviii. 7, xxx. 5, 10, 13, etc. ᾿Εξομ. τῷ ὀνόμ. θ., 2 Chron. vi, 24; Ps.
exxii, 4, exxxviii. 4, cxl. 14, cxlii. 8; Ecclus, li, 1. Frequently joined with αἰνεῖν,

᾿Εξομολογέω 773 ᾿Εκλέγα

ψάλλειν, evrAoyeiv.— Absolutely, Ecclus, xxxix. 15.—In the Apocrypha it is rare ; besides
Tob, xii. 5 844. only in a few places, such as Ecclus, li. 12; 2 Mace. viii. 27.—In the
N. T. Matt. xi. 25; Luke x. 21, with the dative and ὅτι. Rom. xiv. 11 from Isa, xlv.
23, Alex. Rom. xv. 9 from Ps. xviii. 50.—In the LXX. and Apocrypha ἐξομολόγησις
likewise, denoting thankful adoration.

Ἐ κλέγω. The use of the middle only in biblical Greek is explained from the Hebrew
ἼΠΣ, to which it corresponds. (It is employed only occasionally for other words; for the
rarer 1793, Ex, xx. 38; Dan. xi. 25, xii. 9; ef. 993, 723, 73205, also for npd, Prov. xxiv. 32.
For yap, Jer. ii. 16, and a few others. m2 is rarely rendered by aiper(few, more rarely
again by αἱρεῖσθαι, 2 Sam. xv. 15; Job xxxiv. 4; Jer. viii. 3; ef. Prov. xvi. 17, xxii. 1.
By προαιρεῖσθαι, Deut. vii. 6, x. 15; Prov. 1. 29. By ἐξαιρεῖσθαι, Deut. xxxi 11;
Job xxxvi. 21. By ἐπιλέγειν, Ex. xvii. 9, xviii. 25; Josh. viii. 3; 2 Sam. x. 9, xvii. 1.)
But 373 includes two elements—it first gives prominence to the interest or favour of the
choosing subject, keeping in view a relation to be established between him and the
object. Secondly, it implies a preference for the object above others of its kind, and a
choosing it from among many. ‘The interest or favour of the choosing subject appears in
4n3, being a synonym with any, Ps. xlvii. 5, Ixxviii. 68 ; Isa. xli. 8, xlix. 7, 8; with pan,
Isa. lvi. 4, Ixv. 11, lxvi. 3, 4; with 189, Isa. lviii. 5; with om, Isa. xiv. 1; on,
Isa. xliv. 9, ef. Ixvi. 3; yy, Amos iii. 2, cf. Deut. vii. 6; 8, Ps. exxxii. 14; ΞΡ, Piel,
Ps. Ixv. 3; np, Ps. Ixxviii. 70 ; compare the parallelism of the object with 32y, Ps. ev. 26;
Isa. xliv. 4; with προ, Ps, exxxv. 4, and the frequent accompanying statement of the
qualification of the object for a certain goal in God’s redemptive 13. The selection of
the object from among many disappears in so few places that the use of the word thus
must be regarded as a weakened sense; cf. Gen. vi. 2; 1 Sam. viii. 18, xii, 13;
2 Sam. xxiv. 12; 1 Kings iii 8, viii, 44; Neh. ix. 7, and even in these cases the
element is traceable; cf. 1 Sam. xx. 13, reiia mmx INS, where the rendering of the
LXX., od μέτοχος εἶ τῷ vid ᾿Ιεσσαί, is not justified by the relation of this 173 to the
preceding Mv My2j3, Elsewhere the thing implied is always a selection, not only
when the range out of which the choice is made or the preference is expressly stated, as
in Deut. xviii, 5, xxx. 19; Josh. xxiv. 15, 22; 1 Sam. 1. 28; 1 Kings viii. 16,
xviii. 23, 25; 2 Kings xxi. 7; 1 Chron. xix. 10, xxi. 10, xxviii. 4, 5; 2 Chron, vi. 5, 6,
xxxiii. 7; Ezek. xx. 38 (usually ἐκ, once 2 Sam. vi. 21, ὑπέρ twa), but also in other
places; cf. eg. Gen. xiii, 11; Num, xvi. 5, 7, xvii. 5; Deut. iv. 37, vii. 7, xii. 5,
xvii. 10, 15, xxi. 5; 1 Sam. x. 24, OyM-doa iby px DMM ian Wwe ONKD;
1 Sam. xvi. 8-10, xvii 40; 2 Sam. xvi. 18; 1 Kings viii, 48, xi. 13, 34, 36;
1 Chron. xv. 2; Ps. Ixxviii. 68, 70, exxxii. 14; Isa. vii. 15, 16, xl. 20, lvi. 4, Iviii. 5, 6,
Ixv. 11, lxvi. 3, 4; Jer. xxxiii 24. In ἐκλέγειν this reference to the relation of the
object chosen to others of its kind or class is undoubted, and the usage of profane
Greek throughout affords no indication of the weakening of the preposition, so that we

᾿Εκλέγω 114 τς ᾿Ἐκλέγω

hardly need the example in Xen. Hell. i. 6.19, ἐξ ἁπασῶν νεῶν τοὺς ἀρίστους ἐρέτας
ἐκλέξας ; Plat. Rep. vii. 535 A, μέμνησαι οὐκ τὴν προτέραν ἐκλογὴν τῶν ἀρχόντων οἵους
ἐξελέξαμεν, . . . τούς τε γὰρ βεβαιοτάτους καὶ τοὺς ἀνδρειοτάτους προαιρετέον;
Aristot. Rhet. ad Alex, 23, τὰ μέγιστα ἐκλέγων; Polyb. iii. 93. 4, τῶν ἐργατῶν βοῶν
ἐκλέξαντες ἐκ πάσης τῆς λείας τοὺς εὐρωστοτάτους ; ibid. cxiv. 1, ods πάντας ᾿Αννίβας ἐν
τοῖς τῆς προγεγενημένης σκύλοις ἐκλέξας κατακεκοσμήκει, a passage specially appropriate
as indicating the conception of choice or selection which lies in the word. The same is
the case in the middle, Xen. Mem. i. 6. 14, τοὺς θησαυροὺς τῶν πάλαι σοφῶν ἀνδρῶν,
ods ἐκεῖνοι κατέλιπον ἐν βιβλίοις γράψαντες... σὺν τοῖς φίλοις διέρχομαι καὶ ἄν τι
ὁρῶμεν ἀγαθὸν ἐκλεγόμεθα ; Plat. Legg. ii. 670 D, ἐκλέγεσθαι τὰ προσήκοντα, ἃ τοῖς
τηλικούτοις πρέπον ; Plat. Zim. 24 Ο, ἡ θεὸς... ἐκλεξαμένη τὸν τόπον ἐν ᾧ γεγένησθε ;
Dem. de cor. xviii. 261, xlv. 64, εἰ al. The middle differs from the active in this, that
the purpose for which the object is chosen is a purpose for the choosing subject; the
subject chooses out something for himself. The middle therefore, ἐκλέγεσθαι, combines
in itself the two references which are contained in the Hebrew 1n3, to take or set apart
something in preference to another for oneself, to seek out or choose out something for
oneself; and it is unwarranted to give special prominence either to the element of
selection from among others, or to that of preference above others. The main import is
appointment for a certain object or goal. And it is just this, namely, that there is no
need to give this prominence, which distinguishes ἐκλέγεσθαι from its synonym αἱρεῖσθαι.
In αἱρεῖσθαι the main point is “to appoint for oneself,” and if this is done by selection
a further statement is necessary ; but with ἐκλέγεσθαι this is not requisite; and hence
it is only very seldom that the Hebrew 1n3 is rendered by αἱρεῖσθαι or the Alex.
aiperifew, One or the other indeed of the two references may be prominent, either the
relation of the object to others of its kind from which it is selected, or the setting apart
of the object for the subject; but nowhere does either reference wholly disappear. The
seeming difficulty arising from the signification ¢o seek out with reference to God's
redemptive election is met and solved by the simple mention of the contrast in which
the ἐκλέγεσθαι takes place, whether the object is chosen in distinction from others, or
whether its election stands in contrast with rejection.

For better review we may distinguish between ἐκλέγεσθαι in general and éxd. in the
history of redemption; (a) in general, to select some one or something for oneself, to choose,
τί, τινά, with further statement of place, number, ete., Luke vi. 13, προσεφώνησεν τοὺς
μαθητὰς αὐτοῦ, καὶ ἐκλεξάμενος ἀπ᾿ αὐτῶν δώδεκα, ods καὶ ἀποστόλου; ὠνόμασεν ;
John xv. 19, ἐκ τοῦ κόσμου οὐκ ἐστέ, GAN ἐγὼ ἐξελεξάμην ὑμᾶς ἐκ τοῦ κόσμου;
Acts i. 24, ἀνάδειξον ὃν ἐξελέξω ἐκ τούτων τῶν δύο ἕνα; xv. 22, 25; Ezek. xx. 38;
2 Sam. xxiv. 12, τρία ἐγὼ αἴρω ἐπί ce ἔκλεξαι σεαυτῷ ἕν ἐξ αὐτῶν. Without any such
further statement -- [0 seek out or select something or some one for oneself. Gen. xiii. 11,
ἐξελέξατο ἑαυτῷ Λὼτ πᾶσαν τὴν περίχωρον τοῦ ’Iopdavov; Luke xiv. 7, πρωτοκλισίας
ἐξελέγοντο; Isa. Ixvi, 3, ἐξελέξαντο ἃ ἡ ψυχὴ αὐτῶν ἠθέλησεν. With these we may

2A

᾿Εκλέγω 715 ᾿Εκλεκτός

also class Deut, xxx. 19, ἔκλεξαι τὴν ζωὴν ἵνα Sis σύ; Josh. xxiv. 15, ἐκλέξασθε ὑμῖν
σήμερον τίνι λατρεύσητε, εἴτε... εἴτε... ,; Cf. ver. 22, to choose some person or thing
Sor_oneself and to appropriate it, Luke x. 42, ἀγαθὴν μερίδα ἐξελέξατο; John xy. 16, οὐχ
ὑμεῖς μὲ ἐξελέξασθε, GAN ἐγὼ ἐξελεξάμην ὑμᾶς ; vi. 70, οὐκ ἐγὼ ὑμᾶς τοὺς δώδεκα
ἐξελεξάμην ; καὶ ἐξ ὑμῶν εἷς διάβολός ἐστιν; xiii. 18, olda ods ἐξελεξάμην. This may
become so weak that the element of selection disappears, and nothing is expressed but
the deciding purpose of the subject towards a certain object; cf. Isa. lviii. 5, 6,.1xv. 11,
Ixvi, 3, ἐξελέξαντο τὰς ὁδοὺς αὐτῶν. Further, to choose some person or thing for ὦ
definite object or calling, eg. βασιλέα, 1 Sam. viii, 18, with double accusative or some
similar qualification, as in 1 Kings viii. 16, τοῦ εἶναι ἡγούμενον ; cf. 2 Chron. -vi. 5;
1 Chron. xv. 2, alpew τὴν κίβωτον ; xxviii, 5, καθίσαι κιτιλ. So in the N. T. Acts i. 2,
ods [ἀποστόλους] ἐξελέξατο ; vi. 5, ἐξελέξαντο Σ΄ τέφανον.----(Ὁ) The remaining N. T.
passages, Mark xiii. 20, Acts xiii. 17, 1 Cor. 1. 27, 28, Jas. ii. 5, Eph. i. 4, refer back to
sn. of God’s election of Israel, His preferential choosing out of them from among all
nations, whereby as distinct from these they stand in a special position as belonging to
God, Deut. xiv. 2, καί σε ἐξελέξατο κύριος ὁ θεός σου γενέσθαι σε αὐτῷ λαὸν περιούσιον
ἀπὸ πάντων τῶν ἐθνῶν (thus with ἀπό also in Ecclus. xlv. 16, elsewhere ἐκ); cf. οχχχν. 4;
Xxxiil. 12, μακάριον τὸ ἔθνος οὗ ἐστὶ κύριος ὁ θεὸς αὐτοῦ, λαὸς ὃν ἐξελέξατο εἰς
κληρονομίαν ἑαυτῷ ; cf. λαός ; Deut. vii. 7, προείλετο κύριος ὑμᾶς καὶ ἐξελέξατο; cf. ver. 6,
σὲ προείλετο (INI) κύριος 6 Os σου εἶναι αὐτῷ λαὸν περιούσιον παρὰ πώντα τὰ ἔθνη;
Ds. xlvii.. δ.

ἜἘκλεκτός occurs often in the LXX. as = 3, youth, 873, Tn, yan, 33,
Isa. liv. 12; Jer. iii, 19, xxii. 7; Ezek. xxxi. 16; Gen. xli. 2; Hab. i..165 Hag. ii. 8;
but usually as= 73, The passages in Isaiah where this word occurs, Isa. xli. 8, xlii. 1,
xlv, 4, ef. xliii. 20, liv. 12, Ixv. 8, 9, 15, 22, 25, lead the way for the use of ἐκλεκτοί
in the N. T. to denote persons who not only are the objects of the divine election in
distinction from those not yet chosen (not withal rejected), but who also have a position
of their own within Israel itself in contrast with those who had been chosen but who are
rejected ; see ἐκλέγεσθαι. This new contrast, which does not elsewhere appear in the
O. T., but which of necessity becomes manifest in the course of the history of God's
relations to Israel, finds expression in the words of Christ, Matt, xx. 16, xxi. 14, πολλοὶ
κλητοί, ὀλίγοι δὲ ἐκλεκτοί, Being the issue of the O. T. development, this is not indeed
a new representation, but it now first comes into prominence as the result of the previous
history, and it is specially significant in Matthew’s Gospel. In this contrast with those
whose election has been in vain (2 Pet. i. 10), and who therefore are designated only
κλητοί, this contrast of those whose election has become an abiding reality =the
non-reected, the word designates all true members of the N. T. community as distinct froni
persons opposed both to it and to its Lord, Matt. xxiv. 22, 24,31; Mark xiii. 20, 22, 27;
Luke xviii. 7,—the Church as distinct from the world (for in the N. T. the distinction is

— συ νυν

ἜἘκλεκτός 776 Μακάριος

no longer between Israel and the ἔθνη, but between ἐκκλησία and κόσμος, or κόσμος
οὗτος, or viol τῆς ἀπειθείας), Rom. viii. 33; Col. iii, 12; 2 Tim. ii 10; Titus i. 1;
1 Pet. i. 1, ii. 9; οὗ, Rev. xvii. 14, κλητοὶ καὶ ἐκλεκτοὶ καὶ πιστοί.

A vo in the LXX.=nns, Isa. lviii. 6, λύε πάντα σύνδεσμον ἀδικίας.---- Δύτρον, also=
"Bd, Ex. xxi. 30, xxx. 12; Num. xxxv. 31, 32; Prov. vi. 35, οὐκ ἀνταλλάξεται οὐδενὸς
λύτρον τὴν ἐχθράν. In Matt. xx. 28, ἀντὶ πολλῶν is to be taken with λύτρον and not
δοῦναι.---- ΔΛυτρόω in the LXX,= διὰ) (which sometimes is -- ῥύεσθαι, et al.), also = ΠῚΒ, which
is rendered by ῥύεσθαι more rarely than is 593. “υτρόω answers to $x, eg. in Ex. vi. 6,
xv. 13; Isa. xli. 14, xliii 1, 14, xliv. 22-24, lii. 3, ΙΧ], 12, lxiii, 9; Jer. 1. 34;
Lam. iii. 57 ; Hos. xiii. 13 ; Micah iv. 10; Ps, Ixxii. 14, Ixxiv. 2, xxvii, 16, ciii. 4, evi. 10,
exix, 159, and here always of God’s act of redemption (very seldom otherwise), = 75, in
like manner mostly of God’s redemption of His people, Deut. vii. 8, ix. 26, xiii. 5, xv. 15,
xxi 8, xxiv. 18; 2 Sam. vii. 23; 1 Chron. xvii. 21; Neh. i. 10; Ps, xxv. 22, xxvi. 10,
xxx 6, xxxiv. 23, xliv. 27, cxxx. 8; Isa. li. 10; compare also Ps. xlix. 8, Ixxi. 23;
Ex, xiii. 15; Lev. x. 20, xxvii. 29. The word denotes Christ’s saving work according
to O. T. phraseology as a liberation from bondage under a hostile power, a freeing from
soul-destroying oppression. ᾿Αντίλυτρον occurs in Orph. de lapid. 587, and according to
Origen in a version of Ps. xlix. 9, and in a Codex of the Hexapla in ver. 8, as a gloss
upon ἐξίλασμα. ᾿Αντίλ. does not occur in the LXX. ᾿Απολύτροω = 5x3, to redeem,
to free, Zeph. iii. 1.

᾿ς Μακάριος, a, ον, blessed, a form of μάκαρ appearing in prose and also in the
poets, especially Euripides (according to Curtius, from the same root as μακρός, μῆκος,
paxedvos), which in Homer and Hesiod is predicated of the gods as distinct from men,
who are liable to poverty and death (J. i. 339, πρός τε θεῶν μακαρῶν πρός τε θνητῶν
ἀνθρώπων), in Hesiod, Plato, Dem. e¢ al. ; a designation also of the dead. Μακάριος is
used both of men and of a state or condition, according to Hesychius and Suidas=o
πάντοτε ἐν ἀγαθῷ ὦν, εὐδαίμων, but originally stronger and more ideal than εὐδαίμων, to
denote a state belonging to the gods who are exalted above earthly suffering and the
limitations of earthly life ; see μακαρισμός. This is manifest in Aristotle, with whom
the μακάριος as opposed to ἐνδεής is he who lacks no. good. In Ethic. Nicom. x. 8, he
distinguishes between divine and human blessedness by naming εὐδαιμονία as the predi-
cate of the latter, for τοῖς μὲν θεοῖς ἅπας ὁ βίος μακάριος, τοῖς δὲ ἀνθρώποις, ἐφ᾽ ὅσον
ὁμοίωμά τι τῆς τοιαύτης ἐνεργείας ὑπάρχει. Xen., Plato, Plut., e¢ al., often combine pax,
καὶ εὐδαίμων as a fuller and more exhaustive phrase; cf. Xen. Cyr. viii. 3. 48 ; Plato,
Rep, i. 354 A. Plut. De aud. poet. 6 (25 A), has εὐδαίμων, εὐδαιμονία only as the word to
denote human happiness (with it also the more poetic εὐτυχής and the Homeric and highly
poetic ὄλβιος), and in Stobaeus μακάριος does not once occur in the section περὶ εὐδαι-
μονίας. Still it denotes a state higher than εὐδαιμονία, though the primary idea is the same,
namely, ἡ παντελὴς τῶν ἀγαθῶν ἕξις ἢ Kal τελειότης βίου κατὰ φύσιν εὐροοῦντος (Plut.

Μακάριος 777 Μακάριος

l.c..—As was to be expected, biblical Greek has throughout kept clear of the words
εὐδαίμων, εὐτυχής, not because of their heathen colouring, but from that deeper and more
ideal view which instinctively made its choice between μακάριος and ὄλβιος, if εὐδαιμ.
and εὐτυχ. were passed by. The highly poetic ὄλβιος was the more unlikely to be
adopted, but μακάριος was by far the most appropriate term to receive the religious
fulness of the biblical view. Μακάριος answers to the well-known Hebrew “wR, and is
used first in a purely earthly sense, syn. with καλῶς σοι ἔσται, Ps. cxxvii. 2; opposed to
ἐμπεσεῖν κακοῖς, Prov. xxviii. 14 ; compare Gen. xxx. 13; 1 Kings x. 8; 2 Chron. ix. 7;
Ps, xxxiv. 9; but it is chiefly employed to denote the state wherein one enjoys the favour
and salvation of God; compare Isa. Ivi. 2 with ver. 1, ἤγγικε yap τὸ σωτήριόν μου παρα-
γενέσθαι καὶ τὸ ἔλεός μον ἀποκαλυφθῆναι. Earthly as is the manifestation of this blessed-
ness, it is essentially more than this, it is the gracious and saving effect of God’s favour
(Ps. xxxii. 1, 2, xxxiii, 12, Ixv. 4), but is enjoyed only when there is a corresponding
behaviour towards God ; so that it forms the hoped-for good of those who in the present
life are subject to oppression; compare, inter alia, Deut. xxiii. 29, Ps. xxxiv. 9 with
vv. 10 sqq., xl. 5 with vv. 2-4, Ixv. 5, Ixxxv, 16, xciv. 12 with 13 sqq., evi. 3 with 4,
exii, 1 with 2 sqq., exlv. 5 with 7 sqq.; Isa. xxx. 18; Mal. iii, 12; nay, inwardly it
exists in the enjoyment of grace and fellowship with God, even where the outward
condition does not correspond, see Ps. xxxii. 1, 2, Ixxxiv. 5 sqq.; Job v.17. In the
Apocrypha the religious element appears only in a few places, eg. Ecclus. xxxiv, 15,
1, 28, 29; Wisd. iii. 13 ; Ecclus, xiv. 1, 2, 20, xxv. 8, 9.

In the N. T. μακάριος is quite a religiously qualified conception, expressing the life-
joy and satisfaction of the man who does or shall experience God’s favour and salvation,
his blessedness altogether apart from his outward condition. Only in Acts xx. 35,
xxvi. 2, 1 Cor, vii. 40, cf. 28, does it stand without this reference to saving experience,
But otherwise when spoken of man, it always signifies a happiness produced by some
experience of God’s favour, and specially conditioned by the revelation of grace. In relation
to the O. T. representation there is a deepening of ineaning answering to the inward spiritual
character of the blessing which comes with the N. T. revelation, but not (Achelis on
Matt. v. 3) by a transfer of the conception Godwards, as appears in 1 Tim. i. 11, vi. 15,
It occurs (a) used of God, 1 Tim. i, 11, vi. 15; (Ὁ) of men. Nearest to profane Greek
(except the passages above cited, Acts xx. 35, etc.) comes Rev. xiv. 13, μακάριοι οἱ νεκροὶ
οἱ ἐν κυρίῳ ἀποθνήσκοντες ἀπάρτι; xx. 6, wax, καὶ ἅγιος ὁ ἔχων μέρος ἐν TH ἀνασ-
τάσει τῇ πρώτῃ. It most closely approaches the O. T. use in the beatitudes, Matt.
v. 3-11; Luke vi. 20-22; Rom. iv. 7, 8 from Ps. xxxii. 1, 2; Rev. xxii, 14, μακάριοι
οἱ πλύνοντες τὰς στολὰς αὐτῶν ὅτι κιτιλ. Distinctively N. T. is John xx. 29, μακάριοι
οἱ μὴ ἰδόντες καὶ πιστεύσαντες. Matt. xiii, 16; Luke x. 23; Matt. xvi. 17; 1 Pet,
iv. 14, μακάριοι, ὅτι τὸ τῆς δόξης Kai τὸ τοῦ θεοῦ πνεῦμα ἐφ᾽ ὑμᾶς ἀναπαύεται. Further,
in Matt. xi. 6 ; Luke vii. 23; Matt. xvi, 17, xxiv. 46; Luke i, 45, xi. 27, 28, xii. 37,
38, 43, xiv. 14, 15, xxiii. 29; John xiii, 17; Jas. i, 12, 25; 1 Pet. 1]. 14; Rev. i 3,

a

Μακάριος 778 Mapovas

xvi. 15, xix. 9, xxii. 7—(c) Once with a substantive denoting not a person but. a thing,
Tit. ii, 13, τὴν μακαρίαν ἐλπίδα (cf. μακαρίξειν, usually =joyously to praise, but in Ps.
ΧΙ, 3, Isa. iii. 12, ix. 16 =to make happy, to bless).

Maxapifa, fut. μακαριῶ, (a) to pronounce happy, Hom., Herod., Xen., Thuc., Plut.
et al. LXX.=788, Gen. xxx. 12; Job xxix. 11; Ps, lxxii. 17; Mal. iii, 12, 15;
Ecclus. xi. 28, ete. In the N. T. only in Luke i. 48; Jas. v. 11. The construction τινά
τινος (Plato, Isocrates, Xen., Plut.) only in 4 Mace. i. 10.—(b) To make happy; thus not
in profane Greek, but in Ps. xli. 3 ; 188. iii. 12, ix. 16; Ecclus, xxv, 23. Hence comes
μακαριστός = μακάριος, Prov. xiv. 21, xvi. 20, xxix, 18; 2 Mace. vii. 24.

Μακαρισμός, od, ὃ, pronouncing as happy or blessed, Plato, Aristotle, Plut. Sol.
xxvii. 7, 6 & εἰς τέλος ὁ δαίμων ἔθετο τὴν εὐπραξίαν, τοῦτον εὐδαίμονα νομίζομεν. ὁ δὲ
ζῶντος ἔτι καὶ κινδυνεύοντος ἐν τῷ βίω μακαρισμὸς ὥσπερ ἀγωνιζομένου κήρυγμα καὶ
στέφανος ἔστιν ἀβέβαιος καὶ ἄκυρος. In biblical G-eek only in Rom, iv. 6, 9; Gal.
iy, 15,

Μαμωνᾶς, ἃ, 6, as all the uncials and most cursive MSS. read instead of the
spelling adopted by a few cursives and the Rec. μαμμωνᾶς, Christ thus designates earthly
wealth, money and goods, Luke xvi. 9, 11, by an expression borrowed from post-
biblical Hebrew and Chaldee, employing it as the name of an idol in the words οὐ δύνασθε
θεῷ δουλεύειν καὶ papwva (ver. 13; Matt. vi. 24); see von Hofmann on Luke xvi. 9;
compare Eph. y. 5, πλεονέκτης ὅ ἐστιν εἰδωλολάτρης. The Targums use [i0D, 72109, for
the various Hebrew words for money and goods, which designate it according to its
nature and value as D3, >, tim, or from its origin Y¥3, or its design NW, 153, e.g. Gen.
xxxvii. 26; Ex. xxi 30; Judg. v. 20; Isa. xlv. 13, lv. 1; Ps. xliv. 12, xlix. 11, e αἱ.
See Levy, Chald, Worterb. εἶδον die Targumim, sv.; also his Neuhebr. ει. Chald, Worterb.
Buxtorf, Lex. chald. talm. et rabb. sv, It is therefore the comprehensive word for
all kinds of possessions, earnings, and gains, a designation of value like the German
“Geld.” Against the explanation of the word attempted by Drusius, and named first by
Buxtorf, making it a contraction of ἐλ. ΝΠ from jOX, as MWh instead of δ ΠΝ Ὁ from ἼΩΝ,
is the fact that there is no indication of the original form as in "9, N19°D, WOND; more-
over, the translation by the LXX. of 728 in Isa. xxxiii. 6 by θησαυροί, and in Ps,
xxxvii. 3 by πλοῦτος, does not tell for it, because in Isa. xxxiii. 6 it is very doubtful
whether θησαυροί answers to m2yox, and not rather to the following ὉΠ, and in Ps. xxxvii. 3,
ποιμανθήσῃ ἐπὶ τῷ TAOVTP=NAOK MY, is perhaps a mistaken paraphrase, or the LXX,
have, as often supposed, read 7203 instead of 739%, {iO as in Isa. lx. 5 being=plenty,
abundance, riches. Gesenius attempts another derivation, Thesaurus, 8.0. }od, ἡ =
fiowe = storehouse, hidden treaswre (so also Meyer on Matt. vi. 24); here there would be
occasion to double the second », a doubling which cannot be proved in the Hebrew
and Chaldee expression. Delitzsch, Hor, Hebr. et Talm. on Luke xvi. 9 (Zeitschr. luth,

Mapovas 779 Συμμαρτυρέω

Theol. 1876, p. 600), and Levy (Neuhebr. Worterbuch) derive the word from py», in the
sense of m3, to assign, formed like Dip from tip=well appointed, equipped, able. .The
same derivation is adopted in a play upon words in a Hagad. Midrash (Tanchuma Matt.)
by the inadmissible explanation of the first © as= 10, }22 from nw», to nwmber (see the
passage in Levy, Neuhebr. Worterb. under mt, IIL), “ jinn, that is, what thou numberest,
has no value.” Hofmann, on the other hand, assumes as probable the LXX. translation
of Ps, xxxvii. 3, that it is derived from the same root as in, formed like ix@2 or
iM, and signifies fulness, in the same sense as jinn, Isa, Ix. 5. Still the review of the
usage given with many examples by Buxtorf and Levy does not point to fulness as the
primary idea, but to the value of the possession. As to the statement that among the
Syrians a god like Plutus bore the name Mammon, there is not the least sanction for it in
the passage cited as an example, Tertul. adv. Mare. iv. 33; see Tholuck on Matt. vi. 24.
As to the genitive τῆς ἀδικίας and the epithet ἄδικος, see these words, The require-
ment of our Lord in Luke xvi. 9 is embodied, though with another estimate of the
possession, in the rabbinical saying, that “a man must salt his property by kind acts ;”
npry jinn προ, “kindly doing is the salt of riches” (salt being a necessary part of every
sacrifice) ; see Buxtorf as above.

Maprvpé occurs but seldom in the LXX., Gen. xliii. 3; Deut. xix. 18; Lam.
ii. 13=99, which is also rendered by διαμαρτύρομαι, Deut. iv. 26, xxx. 19, xxxi. 28 ;
Jer. xxxii. 10, 44; Ex. xix. 21, 23; Ps. lxxxi. 9; Zech. iii. 6. In Gen. xxxi, 48,
Deut. xxxi, 21, μαρτυρέω is=Y; in Num. xxxv. 90 τῖῦν. It is rare in the Apocrypha,
1 Mace. ii. 37; Susannah 40. ᾿Επιμαρτύρομαι usually in profane Greek is=to call to
witness, and rarely means ¢o testify, Plat. Phaedr. 244 B.. But in biblical Greek (LXX.
and Apoe.) it rarely means to call to witness, Jer, xxxii. 25, and usually =(o testify, 1 Kings
ii. 43; Neh. ix. 29, 30, xiii. 15; Amos iii. 13; Ecclus, xlvii 19; 1 Mace. ii. 56. On
the other hand, διαμαρτύρομαι in profane and biblical Greek occurs in both senses ;
συμμαρτύρομαι (ouly in Jer. xi. 7, elsewhere neither in profane nor biblical Greek) =¢o

testify,

Συνεπιμαρτυρέω, to bear witness together with, to join in attesting, Aristotle,
Polyb., Plut. In biblical Greek only in Heb. ii. 4.

Συμμαρτυρέω, to hear witness with, to witness at the same time—to confirm a
testimony. (a) To bear witness with, Plut. Zhes. e¢ Romul. vi. 8, ὁ χρόνος ἐστὶ μάρτυς ;
cf. 4, τῷ δὲ τοσούτῳ χρόνῳ συμμαρτυρεῖ καὶ τὰ ἔργα. De adulat. et amic. diser, xxiii.
(64 C), συνεργεῖν yap δεῖ τῷ φίλῳ, μὴ συμπανουργεῖν: καὶ συμβουλεύειν, μὴ συνεπι-
βουλεύειν: καὶ συμμαρτυρεῖν, μὴ συνεξαπατᾶν. Plat, Phileb. 12 B, SIA. μαρτύρομαι
νῦν αὐτὴν τὴν θεόν. ΠΡΩ. Καὶ ἡμεῖς σοι τούτων αὐτῶν ξυμμάρτυρες ἂν εἶμεν. Cf.
Epp. ii. 511 E. Here cupip.=testimonium alterius suo testimonio confirmare. It is used
also (Ὁ) of the confirmation of any declaration, not only of the statement of a witness,

Συμμαρτυρέω 780 Συμμαρτυρέω

="

and differs from μαρτυρεῖν as a confirmation differs from a purely authoritative announce-
ment; μαρτυρεῖν serves to establish, cupp. to confirm; it never stands for the primary
testimony, it 15-- μαρτυρεῖν τινί, to attest something, to witness for some one or some-.
thing. Hence Plato, Legg. iii. 680 D, viv μὴν εὖ τῷ σῷ λόγῳ ἔοικε μαρτυρεῖν, of the
person addressed, with the answer received, Nai: συμμαρτυρεῖ γάρ. Homer, who is
spoken of, confirms the matter and speaks for it (against Meyer- Weiss on Rom.
ii. 15). Compare also Plato, Hipp. maj. 282 B, συμμαρτυρῆσαι δέ σοι ἔχω ὅτι ἀληθῆ
λέγεις, “1 must confirm thee, thou speakest right,” where it is not the testimony of a
witness, but simply a view put forth=¢o assent to. Xen. Hell. vii. 1. 35, ἔλεγε δὲ ὁ
Πελοπίδας κιτίλ. συνεμαρτύρει δ᾽ αὐτῷ ταῦτα πάντα ὡς ἀληθῆ λέγοι ὁ ᾿Αθηναῖος
Τιμαγόρας, confirmation of an account. Ibid. iii. 1. 2, ὁ Ποτειδὰν ὡς μάλα σευ Ψευδομένω
κατεμάνυσεν. . . συνεμαρτύρησε δὲ ταῦτ᾽ αὐτῷ καὶ ὁ ἀληθέστατος λεγόμενος χρόνος
εἶναι, confirmation of an accusation or impeachment. Thue. viii. 51. 8, οὐδὲν ἔβλαψεν
αὐτόν, ἀλλὰ καὶ ξυνεμαρτύρησε μᾶλλον ταὐτὰ ἐσαγγεΐλας ; Themistocles witnessed for
Phrynichus, since he would have him suspected, and yet only confirmed his statement.
The σὺν never is meaningless, though in this passage συμμ. seems=paptupeiv τινί.
Moreover it never means mere συμφρώνησις between the speaker and him of whom he
witnesses (Tholuck), but it denotes the agreement or coinciding of the person witnessing
either with other witnesses, or with assertions, opinions, facts stated by others, or
in any way made known, which he simply confirms. The συμμάρτυρ. differs from the
μάρτυς thus—the μάρτυς avers or authenticates, the συμμ. confirms,—in other words,
συμμαρτυρεῖν never, like μαρτυρεῖν, stands in the first place, but always in the second ;
it is something coming after. So also in the Tragedians. Eur. Hippol. 286, ὡς ἂν
παροῦσα καὶ ov μοι ξυμμαρτυρῇς ola πέφυκα δυστυχοῦσι δεσπόταις =to confirm. In like
manner Jphig. Aul. 1158. Soph. Philoct. 438. Ant. 840, ἔμπας ξυμμάρτυρας ὄμμ᾽
ἐπὶκτῶμαι, “nevertheless I call you to witness who shall confirm me.” Without
reference to a person=to confirm something. Plut. Conv. disp. viii. 4. 4 (724 D), σκύλων
δὲ Πυθοῖ καὶ ἀκροθινίων καὶ τροπαίων ἀναθέσεις ἄρα οὐ συμμαρτυροῦσιν ὅτι τῆς εἰς τὸ
νικᾶν καὶ κρατεῖν δυνάμεως τῷ θεῷ τούτῳ πλεῖστον μέτεστιν ; they confirm what was
believed and asserted of Apollo, Soph. 4]. 1224, EX. ὦ φίλτατον φῶς. Op. φίλτατον,
cuppaptup®. The distinction between the two significations, to testify together with and
to confirm, is justified by usage alone. In biblical Greek only in the N. T., and there
only in the Ep. to the Romans, Rom. viii. 16, αὐτὸ τὸ πνεῦμα συμμαρτυρεῖ τῷ πνεύματι
ἡμῶν ὅτι ἐσμὲν τέκνα θεοῦ, the Spirit of God confirms that of which we ourselves are
conscious or believe (cf. 1 Cor. ii. 11,12; Rom. 1. 9; Eph. i. 13; 2 Cor. 1, 22). Rom,
ix. 1, ἀλήθειαν λέγω ἐν Xo, οὐ ψεύδομαι, συμμαρτυρούσης μοι τῆς συνειδήσεως ἐν πν.
ay. The confirmation of that which the apostle asserts, which he receives from his
conscience, puts him in a position to add to ἀλήθ. λέγω, od yrevSouar.—om. ii. 15, οἵτινες
ἐνδείκνυνται τὸ ἔργον τοῦ νόμου γραπτὸν ἐν ταῖς καρδίαις, συμμαρτυρούσης αὐτῶν τῆς
συνειδήσεως κατιλ, The συμμ. of the conscience is not the ἔνδειξις, but confirms it. As

Μάταιος 781 Ὑπομένω

in conscience man is his own witness, its action is not μαρτυρεῖν, to witness, but
cuppapr., to confirm, and the relative clause states the fact that is confirmed.

Mdracos stands in contrast to σπουδαῖος, to earnestness, thoroughness, genuine-
ness, and denotes perfect indifference, on account of which a person or thing is rejected in
its whole being. “And yet it seems as if the word had received this strong meaning
only in poetry, the contempt lying in it is, in prose and the language of common life,
freed from the admixture of moral unwillingness ; cf. Aristotle, Hihic. Nicom. iv. 13, of
the braggard, φαύλῳ μὲν ἔοικεν, μάταιος δὲ φαίνεται μᾶλλον ἢ κακός. Schmidt, Die
Ethik der Alten Griechen, Berlin 1882, i. 365. But in biblical Greek the word is in the
strongest sense the expression of perfect repudiation, for in the LXX. it is=™wW (also
rendered by Ψευδής, Kévos), oan (see ματαιότης), NX (ἄνομος, παράνομος, ἀνομία), 313 (also
ψευδής). It says of a person or thing ἐξ is worthless, there is nothing in it, Compare
1 Kings xvi. 2, τὰ paraca ="NON—Jonah ii. 9, φυλασσόμενοι μάταια καὶ ψευδῆ. Of
the false prophets μαντεύεσθαι μάταια 313, Ezek. xiii. 6-9; ef. Zech. x. 2; Lam. ii. 14;
Ezek. xxi. 29, So of inner hollowness and emptiness of import and worth, 1 Cor. iii. 20,
κύριος γινώσκει τοὺς διαλογισμοὺς τῶν σοφῶν ὅτι εἰσὶν μάταιοι, from Ps. xciv. 11; Tit,
iii, 9. Cf. ματαιολογία, 1 Tim. i. 6; ματαιολόγος, Tit. i. 10, Cf also nh = μάταιος,
138. xliv, 9, xlv. 19, xlix. 4, lix. 4; likewise Mal. iii. 14, εἴπατε Maracos ὁ δουλεύων τῷ
θεῷ = Ne,

Ματαιολογία, ἡ, worthless unmeaning talk, Plut. de pueror. educ. 9 (6 F), τὸ δὲ
ἐπὶ παῖδας ὄντας ἐᾶν ἐπὶ καιροῦ λέγειν pataioroylas τῆς ἐσχάτης αἴτιον καθίσταται.
Besides this the only other passage cited is Porphyr. de abstin. iv. 16. In biblical
Greek only in 1 Tim. i. 6, ὧν τινὲς ἀστοχήσαντες ἐξετράπησαν eis ματαιολογίαν ; compare
vv. 5 and 7, μὴ νοοῦντες κιτιλ. Synon. with κενοφονία, 1 Tim. vi. 20, 2 Tim, ii. 16, it
does not perhaps, like this word, denote exactly the having nothing to say, as in Plut., but
answers to the affinity between μάταιος and ψεῦδος, and characterizes what is said as
destitute of all truth (ψευδής being contrary to truth), totally lacking divine authority and
import, and reminding one of μαντεύεσθαι μάταια. See under μάταιος, Jer. xxiii. 16,
ματαιοῦσιν ἑαυτοῖς ὅρασιν, ἀπὸ καρδίας αὐτῶν λαλοῦσιν Kal οὐκ ἀπὸ στόματος
κυρίου. In Strabo, ματαιολογεῖν is τε foolishly to babble; Prov. xxx. 8, μάταιον λόγον
καὶ ψευδῆ μακράν pov ποίησον.

Ὑπομένω in the LXX. answers mainly to the Hebrew mp, Kal and Piel, to
denote waiting, perseveringly waiting upon God for His favour, usually with the ace.
Ps. xxv. 3, 5. σὺ εἶ ὁ 05 ὁ σωτήρ μου καὶ σὲ ὑπέμεινα ὅλην τὴν ἡμέραν, ver. 21, xxvii.
14 (with ἀρνίξεσθαι, κραταιοῦσθαι), xxxvii. 9, 34, xl. 1, 1], 11, lvi. 7, ᾿χῖχ, 7, exxx,
δ; Prov. xx. 12; Isa. xl. 31, xlix. 23, li. δ, Ix. 9; Jer. xiv. 22; Lam. iii 25. With
the dative, Isa, xxv, 9; Lam. iii, 24; Ps. xxxiii. 20; Micah vii. 7. Synon, πέποι-
θέναι, Ps, xxv, 2; οἵ, Ps, xix. 22, ὑπέμεινα συλλυπούμενον καὶ παρακαλοῦντα, Further,

——

= = δι μμμμίς

Ὑπομένω 782 Μιαίνω

see ἐλπίς. It occurs in this sense by itself only seldom in the LXX., Dan. xii. 2, Isa.
lxiv. 4=n2n; Lam. iii. 21, 26, Job xiv. 14= bona ; while in the N. T. we never find it
with God asthe object. Accordingly the O. T. usage may be summarized as transitive
=to wait upon a person, Xen. iv. 1. 31, either in a good or a bad sense; for the latter,
see Ps, exix. 95, ἐμὲ ὑπέμειναν of ἁμαρτωλοὶ τοῦ ἀπολέσαι με. With the thing as object,
to expect something, Isa. lix. 9, ὑπομενάντων αὐτῶν φῶς ἐγένετο αὐτοῖς σκότος. Cf. Jer.
xiv. 19, ὑπεμείναμεν εἰς εἰρήνην, καὶ οὐκ ἣν ἀγαθά, εἰς καιρὸν ἰάσεως, καὶ ἰδοὺ ταραχή.

‘T ropovy in the 1,ΧΧ. -- ΠΡ, Mpn, 1 Chron. xxix. 15; Ezra x. 2; Jer. xiv. 8,
xvii. 3; Ps. xxxix. 8; Job xiv. 19; Ps. ix. 19, lxii. 6, Ixxi. 5. It is not used so often
as ἐλπίς, because the element of hope, of looking to the future, is totally wanting in the
ὑπομονή of profane Greek, which denotes simply endurance, continuance, eg. of plants ;
perseverance, stedfastness, patience in bearing, into which hope certainly enters in the
biblical sphere. To the usage of the profane sphere, 4 Mace. i. 11, ix. 8 (with κακο-
πάθεια), corresponds where the word denotes stedfastness under persecution, whereas in
Ecelus. ii. 14, xvi. 13, xvii. 18, xli. 2, it is more akin to the Hebrew ™PA; οὗ 4 Mace.
xvii. 4, τὴν ἐλπίδα τῆς ὑπομονῆς βεβαίαν ἔχουσα πρὸς τὸν θεόν.

Μιαίνω, μιανῶ, ἐμίανα, perf. pass. μεμίασμαι, Num. v. 13, and μεμίαμμαι,
Wisd. vii. 25; Tob. ii. 9; ef. Kiihner, ὃ 264. 4. The latter form is adopted by Lachm.,
Tisch., Treg., West. in Tit. i, 15. As μιαίνω is not one of those verbs which omit ν
before a consonant (cf. 1 aor. pass, ἐμιάνθην, and the noun μίανσις of the LXX.
Lev. xiii. 44), μεμίανται is the 3rd sing.; compare Kriiger xxxiii. 3. 8. It is=to stain,
to defile, to rollute, synon. μολύνω, from which it differs in usage as the word employed
to denote the moral and religicus effect of a wicked act, therefore=to profane, whereas
μολύνειν is not used religiously, but is simply=to spoil, to disgrace. Μιαίνω primarily
denotes, not the effect of wickedness upon the evil-doer, the guilt incurred, but
chiefly its effect upon others, upon the country, the community to which the evil-doer
belongs; cf. Thue. ii. 102. 5, ὡς τῆς ye ἄλλης (se. γῆς) αὐτῷ μεμιασμένης ; Plat.
Legg. ix. 868 A, ὅστις δ᾽ ἂν τῶν ἀποκτεινάντων πάντων μὴ πείθηται τῷ νόμῳ, ἀλλ᾽
ἀκάθαρτος ὧν ἀγοράν τε καὶ ἄθλα καὶ τὰ ἄλλα ἱερὰ μιαίνῃ; Plut. Sul. xxxv. 2, τὴν
οἰκίαν. Hence also with the object θεούς, τὸ θεῖον. Only secondarily is the evil-doer
himself μεμιασμένος, because he has burdened himself with the μίασμα; Plat.
Rep. x. 621 C, τὴν ψυχὴν ob μιανθησόμεθα; Phaed. 81 B, ἐὰν δὲ μεμιασμένη καὶ
ἀκάθαρτος (ψυχὴ) τοῦ σώματος ἀπαλλάττεται; compare Niigelsbach, Nachhomer.
Theol. vi. 20, p. 357. The word is rare in prose, even in later writers; not in Xen.,
Aristotle, Polyb.; once in Thucyd., rare in Plato and Plut., but oftener in the Tragedians,
especially Aeschylus; see μίασμα.

From this we may understand the usage of the LXX., which renders xov, Kal, by
ἀκάθαρτος εἶναι, but the Piel and Hithpael by μιαίνειν τινά, τί, and the reflexive Niphal

by the passive, eg. Lev. v. 3, xi. 23, 43, xviii, 24, Ezek. iv. 14, οἱ al., which is very
9.5

Μιαίνω 783 Μιασμός

rare in profane Greek. The object, as a rule, is that which is affected with sin by the:
evil-doer, not only eg. a dishonoured wife, Gen. xxxiv. 5, 13, 27, εἰ al., but the country
in which the sin is committed, Lev. xviii. 28; Num. v. 3; Deut. xxi. 23; Jer. ii. 7;
the sanctuary, Lev. xv. 30, xx. 3; hence of the profaning of idolatrous altars, of idols,
οἷο, 2 Kings xxiii. 8, 10, 13; Isa. xxx. 22. The sins by which such pollution is
produced are called βδελύγματα; cf. Lev. xi. 23; Jer. vii. 29; Judith ix. 4; see
βδέλυγμα.

In the Apocrypha the word is rare, but the usage is the same; οὗ 1 Macc. i. 45;
Judith ix. 8, syn. βεβηλοῦν; 1 Esdr. 1. 47; 1 Mace. iv. 45, xiv. 36. Of Levitical
defilement, 1 Mace. i. 63, ἐπελέξαντο ἀποθανεῖν ἵνα μὴ μιανθῶσι τοῖς βρώμασι καὶ μὴ
βεβηλώσωσι διαθήκην ἁγίαν; vii. 34; 4 Macc. ν. 34, vii. 6; Τοῦ. ii. 9. With the
expression Wisd. vii. 25, οὐδὲν μεμιαμμένον εἰς αὐτὴν (sc. τὴν σοφίαν) παρεμπίπτει, cf.
Soph. Ant. 1044, θεοὺς μιαίνειν οὔ τις ἀνθρώπων σθένει; Test. XII. patr. Benj. 8.

In the N. Τὶ the word occurs very seldom; John xviii. 28, ἵνα μὴ μιανθῶσιν, of
Levitical or theocratic defilement; Jude 8, σάρκα μιαίνουσιν, must, according to usage,
denote sins of lust, compare ver. 7, but σάρκα likewise, according to usage, is not the
literal flesh; Heb. xii. 15, μὴ μιανθῶσιν οἱ πολλοί, denotes the effect of the sin of
apostasy upon the community; compare ver. 16. See also ‘Titus i. 15, πάντα καθαρὰ
τοῖς καθαροῖς" τοῖς δὲ μεμιωμμένοις καὶ ἀπίστοις οὐδὲν καθαρόν, ἀλλὰ μεμίανται αὐτῶν
καὶ ὁ νοῦς καὶ ἡ συνείδησις, cf. with vv. 14, 16; βδελυκτοὶ ὄντες refer to such sins or
such behaviour as exclude from fellowship with God and with His people.

Miacya, τος, τό, pollution, defilement, impurity, filth; only, it would appear, in
an ethico-religious sense, and primarily of defilement of an object by the commission of
sin, so that it needs purification, Aeschylus, Suppl. 265; Soph. Θεά. i. 313; <Antiph.
Tetra, iii. 1. 3; thus the murderer is a μέασμα in his country. Also of the effect. of
wickedness upon the evil-doer, and of the wickedness itself; eg. Antiph. v. 82, πολλοὶ
ἤδη ἄνθρωποι μὴ καθαροὶ χεῖρας ἢ ἄλλο τι μίασμα ἔχοντες συνεισβάντες εἰς τὸ πλοῖον
συναπώλεσαν μετὰ τῆς αὑτῶν ψυχῆς τοὺς ὁσίως διακειμένους τὰ πρὸς τοὺς θεούς ; cf.
Niigelsbach, Nachhom. Theol. p. 358; Ps, Dem. lix. 86, ἵνα μὴ μιάσματα μηδ᾽
ἀσεβήματα γίγνηται ἐν τοῖς ἱεροῖς. Rare in the LXX., only in Jer. xxxii, 34 = pe;
Ley. vii. 8 = 538, therefore answering to and in the sense of βδέλυγμα ; Ezek. xxxiii. 31
= Y¥2; Judith ix. 4, ἐβδελύξαντο μίασμα αἵματος αὐτῶν ; xiii. 16, ix. 2; 1 Mace. xiii. 50.
In this sense, as that which is diametrically opposite to fellowship with God, it stands in
the only text of the N. Τὶ 2 Pet. ii, 20, ἀποφυγόντες τὰ μιάσματα τοῦ κόσμου ἐν
ἐπιγνώσει τοῦ κυρίου K.T.d.

Μιασμός, οὔ, 6, defilement, wickedness, corresponding to μιαΐειν, of wicked deeds
which require special expiation ; Plut. Sol. xii. 3, ἄγη καὶ μιασμοὺς δεομένους καθαρμῶν.
In biblical Greek only in the Apocrypha and once in the N. T—1 Mace. iv. 48, λίθοι
μιασμοῦ, of the heathen βωμός erected upon the θυσιαστήριον of the temple ; compare

Μιάσμός 784 Μολύνω

ver. 44, 1. 60, vi. 7; Zest. 111. patr. Lev. 17, ἔσται μιασμὸς ὃν οὐ δύναμαι εἰπεῖν
ἐνώπιον κυρίου καὶ avOp. In Wisd. xiv. 26, ψυχῶν μιασμός is named among the
abominations of heathendom in immediate connection with sins of unchastity, without
naming what is to be understood as included under it; it evidently does not mean the
Platonic τὴν ψυχὴν μιαίνεσθαι; see above. In the N. T. 2 Pet. ii. 10, τοὺς ὀπίσω
σαρκὸς ἐν ἐπιθυμίᾳ μιασμοῦ πορευομένους, answering to the σάρκα μιαίνειν, Jude 8.

᾿Αμίαντος, ον, unspotted, pure, in Pindar an epithet of light, in Theognetus of water ;
Plat. Legg. vi. 777 Ἐς, ὁ... ἀμίαντος τοῦ τε ἀνοσίου πέρι καὶ ἀδίκου σπείρειν εἰς ἀρετῆς
ἔκφυσιν ἱκανώτατος ἂν εἴη; Plut. Pericl. xxxix. 2, εὐμενὲς ἦθος καὶ βίον ἐν ἐξουσίᾳ
καθαρὸν καὶ ἀμίαντον ᾿Ολύμπιον προσαγορεύεσθαι; Plut. Nic. ix. 5, ἀμίαντος καὶ
ἀπόλεμος Bios. In order to strengthen it, combined with καθαρός, Plut. Mor. 383 B,
395 E, Num. ix. 5. Accordingly it is not only the negation of μίασμα, of any
wickedness, but more general and stronger=far removed from every contamination.
Thus it is also with the use of the word in biblical Greek, especially in the N. T. It
does not occur in the LXX. In the Apocrypha in 2 Macc. xiv. 36, xv. 34, reminding
us of the use of μεαίνω of idolatrous abominations. In the remaining texts it denotes
either unspotted virginity or married integrity, as in Plut. Nwm. ix. 5; so in Wisd. iii. 13,
ἡ ἀμίαντος ἥτις οὐκ ἔγνω κοίτην ἐν παραπτώματι.--- ἜΘ᾽. xiii. 4, ἡ κοίτη ἀμίαντος
(compare Rev. xiv. 4, μολύνειν), or more generally=tainted by no fellowship with sin
(more correct than tainted by no sin, as answering to μιαίνω) ; Wisd. viii. 19, 20, ψυχὴ
ἀγαθή, σῶμα ἀμίαντον ; see Grimm in loc. Heb. vii. 26, ὅσιος, ἄκακος, ἀμίαντος,
κεχωρισμένος ἀπὸ τῶν ἁμαρτωλῶν ; οἵ. 2 Cor. v. 21, τὸν μὴ γνόντα ἁμαρτίαν ; Jas. i. 27,
θρησκεία καθαρὰ καὶ ἀμίαντος παρὰ θεῷ. In the same sense, of heavenly treasure,
Wisd. iv. 2, τὸν τῶν ἀμιάντων ἄθλων ἀγῶνα νικήσασα; 1 Pet. i. 4, εἰς κληρονομίαν
ἄφθαρτον καὶ ἀμίαντον καὶ ἀμάραντον, where perhaps it is facultative—that cannot be
defiled” as earthly possessions are by sin; cf. Wisd. vii. 25, under μιαένω.

Ἡολύνω, perf. pass. μεμόλυμμαι, 2 Mace. xiv. 2, and also in the form μεμόλυσμαι
occurring in later writers, 1 Esdr. viii. 80; according to Curtius 370, connected with
μέλας, malus=to besmear, to defile, synon. with μιαίνω, from which, when applied to the
moral sphere, it differs in that it is not like μιαίνω used of the injury to others arising
from the evil-doer’s crime, nor does it stand in that ethico-religious sense marked by the
contrast between μίασμα and κάθαρσις, but is in part confined to sins of lust, wor. τινά --
to violate one, and in part gives prominence to the αἰσχρόν of the behaviour=to disgrace,
dishonour, degrade, and is related to μιαίνειν as dishonour is to profanity. In this sense
it is used of the effect of the act not so much upon another as upon the actor himself;
ef. Plut. de superstit. 3 (166 B), τὴν αὑτῶν γλῶσσαν διαστρέφοντας Kal μολύνοντας ;
Plato, Rep. vii. 535 E, ὥσπερ θηρίον ὕειον ἐν ἀμαθίᾳ μολύνεσθαι.

This distinction from μιαίνω disappears in biblical Greek, where the word occurs but
seldom. It stands (a) literally = San, Gen. xxxvii. 30 ;= 43D, Song v. 4; compare the

Μολύνω 785 Μορφή

free rendering in Ezek. vii. 17, xxi. 7.--τ(Ὁ) Figuratively it answers to the profane use
only in Tob. iii, 15, οὐκ ἐμόλυνα τὸ ὀνομά μου καὶ τὸ ὄνομα τοῦ πατρός μου =to dishonour.
But in all other places in an ethico-religious sense=to defile or profane; of what the
category of βδέλυγμα includes, see μεαίνω. Jer. xxiii, 11 =*29; Isa. lxv. 4=bua; cf. Jer.
xxiii, 15, μολυσμός = TEIN; xliv. 4, woAvvows=NavA, Moreover Isa. lix. 3, lxiii. 3 =x,
Niphal and Hiphil; Zech. xiv. 2 =53¥, and Jer. xii. 10 = xa. Oftener in the Apocrypha,
Ecelus. xiii. 1, ὁ ἁπτόμενος πίσσης μολυνθήσεται Kai ὁ κοινωνῶν ὑπερηφάνῳ ὁμοιωθήσεται
αὐτῷ; cf. xxii. 13, xxi. 28, μολύνει τὴν ἑαυτοῦ ψυχὴν ὁ ψιθυρίξων ; cf. ver. 27, parall.
καταρᾶσθαι; 1 Mace. i. 37, and 2 Mace. vi. 2, of desecration of the sanctuary by
heathen abominations ; 2 Mace. vi. 2, μολῦναι τὸν ἐν “Iepocodvpos νεὼν καὶ προσονομάσαι
Διὸς ᾿Ολυμπίου; 1 Esdr. viii. 80, γῇ μεμολυσμένη μολυσμῷ τῶν ἀλλογενῶν τῆς γῆς.
Accordingly 2 Mace, xiv. 2, ἑκουσίως μεμολυμμένος ἐν τοῖς τῆς ἐπιμιξίας χρόνοις of
denial and apostasy ; cf. vii. 1—So in the few places in which it occurs in the N. T., of
defilement with heathen practices, Rev. iii. 4, οὐκ ἐμόλυναν τὰ ἱματία αὐτῶν ; cf. ver. 5,
ὁμολογήσω τὸ ὄνομα αὐτοῦ, with Matt. x. 32, 33.—Reyv. xiv. 4, μετὰ γυναικῶν οὐκ
ἐμολύνθησαν, not to be explained by Lev. xv. 18, for it is a difference between ἀκάθαρτος
εἶναι or γίνεσθαι and μολυνθῆναι (see μιαίνω), but regarding πορνεία, cf. ver. 8. Biblical
and other usage alike tells against the explanation which makes the reference to conjugal
intercourse ; cf. Zech. xiv. 4, αἱ γυναῖκες μολυνθήσονται. In 1 Cor. viii. 7 the expression
is also chosen with reference to intercourse with heathen ceremonies, ὡς εἰδωλόθυτον
ἐσθίουσιν καὶ ἡ συνείδησις αὐτῶν ἀσθενὴς οὖσα μολύνεται. Thus only does this expres-
sion receive its full significance.

Μολυσμός, od, ὁ, foulness, defilement, stain; rare in profane Greek, Plut. Mor. 779,
εὗρε Διόνυσον ὥσπερ βιβλίον παλίψηστον, ἤδη μολυσμῶν ἀνάπλεων. Likewise rare in
biblical Greek, and, like the verb, used of defilement through heathen rites. In
Jer. xxiii, 18 ="5UN, ἀπὸ τῶν προφητῶν “Ἱερουσαλὴμ ἐξῆλθε μολυσμὸς πάσῃ TH γῇ. AS
to 1 Esdr. viii. 80, see μολύνω; 2 Macc. v. 27, πρὸς τὸ μὴ μετασχεῖν τοῦ μολυσμοῦ ;
Luther, in keeping with the sense, translates “that he must not live among the impure
heathen ;” compare vi. 3, In the few places of the N. T., 2 Cor. vii. 1, καθαρίσωμεν
ἑαυτοὺς ἀπὸ παντὸς μολυσμοῦ σαρκὸς Kal πνεύματος ἐπιτελοῦντες ἁγιωσύνην ἐν φόβῳ
θεοῦ, together with 1 Cor. viii. 7 (see μολύνω), determines the reference to sins peculiar
to heathendom, and the expression as denoting fellowship with heathen practices ;
ef. vi. 14-17. The aim is to put an end to everything that hinders or opposes
communion with God and salvation, and it is to this that od. refers; see waive.

Mop¢% denotes the thing in its peculiar form or nature; σχῆμα signifies the
habitus ; Aristot. Metaph. 6, λέγω δὲ τὴν μὲν ὕλην οἷον τὸν χάλκον, τὴν δὲ μορφὴν τὸ
σχῆμα τῆς ἰδέας ; Categ. 8, τέταρτον γένος ποιότητος σχῆμά τε καὶ ἡ περὶ ἕκαστον
ὑπάρχουσα μορφή; Phys. auscult.i. Ἴ, γίγνεται πᾶν ἔκ τε τοῦ ὑποκειμένου καὶ τῆς μορφῆς ;
Beyschlag (Christol. des N. 1. p. 237) says that μορφὴ θεοῦ signifies “the capacity or

Μορφή 786 Μῦθος

character of the Godhead in a Being conceived in a state of development and therefore
historical ;” but this is forbidden by the consideration that μορφὴ δούλου does not mean
the mere capacity or character of a δοῦλος ; it is also forbidden by the usage, for μορφή
never signifies what one not yet is, but what one is, according to one’s state; compare
σύμμορφος, Rom. viii. 29, Phil. iii. 21, and the quotations from Philo, Josephus, and the
apocryphal literature for μορφὴ θεοῦ, in Bretschneider and Grimm, ey. Josephus
ὁ. Ap. ii. 22.3; Phil. leg. ad Caj. 14; Test. XID. patr. Benj. 10, προσκυνοῦντες τὸν
βασιλέα τῶν οὐρανῶν τὸν ἐπὶ γῆς φανέντα ἐν μορφῇ ἀνθρώπου ταπεινώσεως. For more
upon the passage, see ἁρπαγμός. Μορφόω occurs in Isa. xliv. 13, Aquila, and thence
into the LXX. text, ἐμόρφωσεν αὐτὸ (sc. τὸ ξύλον) ἐν παραγραφίδι =""N. Mopdopa in
Gen. xxxi. 19, Aquila, and often = ΘΒ,

Σύμμορφος, ov, of like form or appearance, very rare in profane Greek. Lucn,
Amor. 39, γρᾶες δὲ καὶ θεραπαινίδων ὁ σύμμορφος ὄχλος κιτιλ.; Rom. viii. 29, ods
προέγνω, καὶ προώρισεν συμμόρφους τῆς εἰκόνος τοῦ υἱοῦ αὐτοῦ κιτιλ.; see εἰκών. With
the dat. Phil. iii, 21, μετασχηματίσει τὸ σῶμα τῆς ταπεινώσεως ἡμῶν σύμμορφον τῷ
σώματι τῆς δόξης αὐτοῦ.

Συμμορφίξω, Lachm., Tisch., Treg., Westc., Phil. iii, 10, instead οἵ συμμορφόω,
both forms being foreign to profane Greek, and only elsewhere traceable in ecclesiastical
Greek=to fashion exactly alike, to make of the same form; passive, to become like or
the same, Phil. iii. 10, συμμορφιζόμενος τῷ θανάτῳ αὐτοῦ; cf. 2 Cor. iv. 10;
Gal. vi. 17.

Μῦθος, ov, ὁ, (a) in Homer and the Tragedians. Word, speech; thus sometimes
even still in Plato, eg. Hpin. 980 A, κατὰ τὸν ἡμετερον μῦθον; Tim. 29 D; elsewhere
not thus in prose. Once in biblical Greek, Ecclus. xx. 19, ἄνθρωπος ἄχαρις μῦθος
dxatpos—(b) In prose=narration, and indeed fabulous narrative, a fable, opposed to
λόγος, i.e. to what is true, either to attested history or to the import of what is
designated μῦθος : cf. Plat. Legg. iii. 683 D, ὥς ye λέγεται τὸ τοῦ μύθου; Tim. 22 CO,
τοῦτο μύθου μὲν σχῆμα ἔχον λέγεται, τὸ δ᾽ ἀληθές ἐστι κιτιλ.; 26 E, μὴ πλασθέντα
μῦθον, ἀλλ’ ἀληθινὸν λόγον. Especially of the tales of gods and heroes of yore,
Rep. i. 330 D ; Legg. ix. 865 1), οἱ ἀρχαῖοι μῦθοι; vii. 804 E, μ. παλαιοί; i. 636 C; but
also of every fiction; Plat. Phacd. 61 B, ὅτε τὸν ποιητὴν δέοι ποιεῖν μύθους, ob λόγους
(therefore in contrast with bare literal unfigurative speech, ef. Prot. 320 C, 324 D); of
sop’s fables, Phaed. 60 C; of the “fable” of tragedy. The μῦθος is altogether destitute
of historical truth, Plut. Thes, xxviii. 1, περιφανῶς ἔοικε μύθῳ καὶ πλάσματι, cf. xxix. 1,
εἰσὶ μέντοι λόγοι x.7.r., yet not of a germ of truth whose clothing it is; therefore
μῦθος has its place in the education of children, Plat. Rep. ii. 377 A, πρῶτον τοῖς
παιδίοις μύθους λέγομεν. τοῦτο δέ που, ὡς TO ὅλον εἰπεῖν, ψεῦδος, Eve δὲ καὶ ἀληθῆ ;
x. 887 D. Hence, on the one hand, μῦθος and ἀλήθεια are opposed; Aristot, Hist,

Μῦθος 787 Μυστήριον

an. ix. 12 of the pigmies, οὐ γάρ ἐστι τοῦτο μῦθος, GAN ἔστι κατὰ τὴν ἀλήθειαν γένος.
μικρόν; but, on the other hand, truth may be portrayed ἐν σχήματι μύθου; Aristot.
Metaph. xi. 8, παραδέδοται δὲ παρὰ τῶν ἀρχαίων καὶ παμπαλαίων ἐν μύθου σχήματι
καταλελειμμένα τοῖς ὕστερον ὅτι θεοί τέ εἰσιν οὗτοι καὶ περιέχει τὸ θεῖον τὴν ὅλην
φύσιν. τὰ δὲ λοιπὰ μυθικῶς ἤδη προσῆκται πρὸς τὴν πείθω τῶν πολλῶν καὶ πρὸς τὴν.
εἰς τοὺς νόμους καὶ τὸ συμφέρον χρῆσιν; cf. de an. i. 3, κατὰ τοὺς Πυθαγορικοὺς μύθους.
As compared with πλάσμα, which denotes the intentional fable as a work of art, μῦθος
is the fable growing up of itself from of yore, and to this may be added as a further
difference what is stated by Sext. Emp. contra math. i. 263 (ed. Bekker, 658. 21 sqq.),
τῶν ἱστορουμένων τὸ μέν ἐστιν ἱστορία τὸ δὲ μῦθος τὸ δὲ πλάσμα. ὧν ἡ μὲν ἱστορία
ἀληθῶν τινῶν ἐστὶ καὶ γεγονότων ἔκθεσις... πλάσμα δὲ πραγμάτων μὴ γενομένων μὲν
ὁμοίως δὲ τοῖς γενομένοις λεγομένων... μῦθος δὲ πραγμάτων ἀγενήτων καὶ ψευδῶν
ἔκθεσις ; cf. Pyrrhon. institutt. 1, 147 (xxxiv. 11), μυθικὴ δὲ πίστις ἐστὶ πραγμάτων
ἀγενήτων τε καὶ πεπλασμένων παραδοχή, as distinguished from the δογματικὴ ὑπόληψις.
The word is specially employed to designate religious traditions appearing in the garb of
history, stories of gods and heroes, which the Stoics in particular undertook to understand
and interpret. The μῦθος as such, ic. as a story in and for itself impossible and
inconceivable, demands an interpretation; cf. Ceb. Tab. 1, ἐν ᾧ (sc. πίνακι) ἣν γραφή τις
ξένη καὶ μύθους ἔχουσα ἰδίους ods οὐκ ἠδυνάμεθα συμβαλεῖν tives καὶ πόθεν ἧσαν ;
ibid. 21. Plut. Mor. 996 Ο, of the Dionysus-Mythus, ἀνηγμένος ἐστὶ μῦθος εἷς
παλιγγενεσίαν ; ibid., de aud. poet. 4 (19 B), ods (sc. μύθους) ταῖς πάλαι μὲν ὑπονοίαις,
ἀλληγορίαις δὲ viv λεγομέναις, παραβιαζόμενοι καὶ διαστρέφοντες κιτλ. Hence arose the
allegorizing of the Stoics, and under their influence, after the same method, Philo’s view
of the contents of the book of Genesis, which he turns into myths.

In the N. T. only in the Pastoral Epistles, and 2 Pet. i. 16 likewise in a religious
sense; 2 Pet. i. 16, ob yap σεσοφισμένοις μύθοις ἐξακολουθήσαντες ἐγνωρίσαμεν ὑμῖν
κιτιλ, ἀλλ᾽ ἐπόπται γενηθέντες, where therefore the conception—distinguished by σεσοῴ,
as artificial myths from those of old tradition; οὗ Lucian de conser. histor, 60—is
applied to the history of our Lord. In the Pastoral Epp., on the contrary, where, in
2 Tim. iv. 4, of μῦθοι and ἡ ἀλήθεια are contrasted, they are designated, Tit. i 14,
᾿Ιουδαϊκοῖς μύθοις, and do not mean the heathen tales of gods and heroes, but Jewish
traditions, designated in 1 Tim. iv. 7, βέβηλοι καὶ γραώδεις ; compare Plato, Rep. i. 350,
ὥσπερ ταῖς γραυσὶ ταῖς τοὺς μύθους λεγούσαις ; in 1 Tim. i. 4 with γενεαλογίαι, as also
in profane Greek the two conceptions akin to each other are combined; see γενεαλογία,
It is possible (but not necessary) to understand here extra-biblical traditions as well, for
it is not the traditions themselves that are the subject of censure, but their treatment as
allegorized history, or, more generally, the use that is made of them.

Μυστήριον is always used in a religious sense in biblical Greek except in
Ecelus, xxii, 22, xxvii. 16, xvii. 21; Tob. xii. 7,11, It does not occur in the O, T.

Μυστήριον 788 Νομικός

till the book of Daniel, and in a few places in the Apocrypha. In Daniel it answers to.
the Chaldee ", Dan. ii. 18, 19, 27-30, 47, iv. 6, of what God has mysteriously
announced, and what simply needs interpretation. In Wisd. ii, 22, οὐκ ἔγνωσαν τὰ
μυστήρια τοῦ θεοῦ, of the counsels of God (cf. μ. τῆς βουλῆς, Judith ii. 2 and Wisd. iv. 17),
vi. 24; of the heathen cultus, xiv. 15, 23. Theodotion translates Ps. xxv. 14, Job xv. 8,
ma ip or AD Tid by μυστήριον, Aquila ἀπόῤῥητον, LXX. κραταίωμα and σύνταγμα.
It is not strictly an O. T. conception; compare Tob. xii. 7, μυστήριον βασιλέως καλὸν
κρύψαι, Ta δὲ ἔργα τοῦ θεοῦ ἀνακαλύπτειν ἐνδόξως. It is from the standing ground of
N. T. revelation that mention begins to be made of a divine μυστήριον heretofore hidden,
in no way akin to the profane idea. It is said of wisdom in Wisd. viii. 4, μύστις ἐστὶν
τῆς τοῦ θεοῦ ἐπιστήμης, but this is qualified by the profane view.

"“Awopos. Often in the LXX. as=O'%A (occasionally rendered by τέλειος,
ὁλόκληρος, ὅσιος, et al.). Transferred to the ethico-religious sphere, 2 Sam. xxii. 24;
Ps, xv. 2, xviii. 24, xxxvii. 18, οχίχ. 1, 80; Prov. xi. 5, 20; ὁδός, Ps. ci. 2, 6; with
νόμος, ΤΆ. xix. 8. Also as an epithet of God, Ps. xviii. 31.— Δ μώμητος, ov, wnblameworthy,
blameless, only in later Greek, and more frequently than ἄμωμος; Phil. ii. 15; Jude 24;
2 Pet. iii. 14.

Nexpoa, distinguished from θανατόω as to mortify from to kill ; passive, to become
extinct, to be deadened, as distinct from θνήσκω, to dic. Late and very seldom in profane
Greek, specially, it would seem, of non-living things, e.g. Plut. De prim. frig. 21 (954 E),
of the frozen earth, ἔστησε τὴν ἕξιν ἐκπαγεῖσαν καὶ νεκρωθεῖσαν; Phil. De mund.
ii, 620. 13, τὸ ὕδωρ---ἀκίνητον ἐαθὲν ὑφ᾽ ἡσυχίας νεκροῦται. Figuratively = to make
ineffective, insensible, to blunt, to deaden. Bretschneider compares Antonin. vii. 2; τὰ
δόγματα πῶς ἄλλως δύναται νεκρωθῆναι. With this is connected Rom. iv. 17, σῶμα
νενεκρωμένον, of the body no longer capable of generation; so also Heb. xi. 12, ἀφ᾽ ἑνὸς
ἐγεννήθησαν καὶ ταῦτα vevexpwpévov. On the other hand, Col. iii. 5, vecpwoare τὰ μέλη
τὰ ἐπὶ τῆς γῆς, in connection with ver. 3, ἀπεθάνετε yap, and signifies not to make
inactive, but to put an end to, to put to death, for not the affections, but the manifestations
of a sinful life are designated as τὰ μέλη τὰ ἐπὶ τῆς γῆς.

Νομεκός, 7, dv, (a) concerning or belonging to the laws; in Aristotle in antithesis
with 70c«os; Tit. iii, 9, μάχαι νομικαΐί, concerning the Jewish law. (Ὁ) Of persons,
learned in the law or legal practice; Strabo, xii. 539, ἐξηγητὴς τῶν νόμων, καθάπερ οἱ
παρὰ “Ρωμαίοις vopsxol (juris-consulti). So apparently in Tit. iii. 13, for Ζηνᾶς is not a
Jewish; but a Greek proper name. In other places of the Jewish γραμματεῖς as πατρίων
ἐξηγηταὶ νόμων, Josephus, Ant. xvii. 6. 2, and these together with the Pharisees,
Luke vii. 30, xiv. 3; cf. Matt. xxii. 35, εἷς ἐκ τῶν φαρισαίων νομικός, with Mark xii. 28,
εἷς τῶν γραμματέων. Further, compare Luke xi. 45, 46, 52, with Matt. xxiii. 23, 25,
.27, 29, 30; also Luke x. 25, While in all places where the word is employed legal

Νομικός 789 Παράνομος

questions come into consideration, the scribes appear as authorities in questions also of
prophecy, Matt. ii. 4, xiii. 52, εὐ al., and it may be inferred that γραμματεῖς is the
generic name, and νομικοί the special, denoting those skilled in law and jurisprudence
among them; οὗ, νομοδιδάσκαλος, Luke v. 17, Acts x. 34, probably the members of the
Sanhedrim and the Council learned in the law. Νομοδιδάσκαλος would then denote
those νομικοί who were engaged in teaching law; cf. Buxtorf, Tiberias, c. 8; Lex
Rabb. s.vv. son, wwebn, 2d, 3, NI, etc.; Lightfoot, Hor. Hebr. on Luke x. 25 (de
doctoribus Judaeorum) and xi. 45; Leyrer, art. “ Schriftgelehrte,” in Herzog’s Realencyl.
xiii. 731; Schiirer, art. “ Schriftgelehrte,” in Riehm’s Handwérterb. des bibl. Alterthums,
and WV. 7. Zeitgesch. p. 441 sqq.

Nopipos, conformably to law, 2 Tim. ii. 5, ν. ἀθλεῖν, which refers both to the
manner of conflict=in keeping with the laws of the contest, and to the preparation for it ;
compare 1 Cor. ix. 25. For the first, compare Aristid. de pac. ii. p. 403 (in Wetstein),
ἔξω τῶν νομίμων τρύπων μάχεσθαι. For the latter, Arr. Epict. iii, 10, δός μοι ἀπόδειξιν
εἰ νομίμως ἤθλησας, εἰ ἔφαγες ὅσα δεῖ, εἰ ἐγυμνάσθης «.7.r.; Hippocr. i. 15, of νομίμως
ἀθλοῦντες ἐπὶ δὲ τοῦ ἀρίστου τὸν ἄρτον μόνον ἐσθίουσιν, ἐπὶ δὲ τοῦ δείπνου τὸ Kpéas.—
Besides only in 1 Tim. i. 8, καλὸς ὁ νόμος ἐάν τις αὐτῷ νομίμως χρῆται, which is ποῦ τε
according to the nature of the law, but=as law and right demand; as the connection
shows, it refers not to the hearer and doer, but to the teachers, not to the fulfilling but
to the application of the law, which should be made only in the case of those whom it
concerns; cf. κεῖται, ver. 9. The teachers should consider for whom the law is intended,
namely, for transgressors of it.

The adj. is rare in biblical Greek, only in the Apocrypha, 2 Macc. iv. 11; 4 Mace. v.
35, vii. 15,6; elsewhere only the neuter subs. τὸ νόμεμον, τὰ vow., mostly vou. αἰώνιον, Ex,
xii, 14, 24, xxix. 28, xxx. 31; Lev. vi. 18, 22, vii. 26, x. 9, εὐ al.=Ph, 7PM, sometimes=
MIA, in this case, however, only in the plural, Gen. xxvi. δ, Ex. xliii. 11, et al. Therefore
=legal ordainment, right. In the Apocrypha, ta νόμ. ἀλλότρια, τῶν ἐθνῶν, ἡμῶν, ete.

IIapdvopos, ov, contrary to law, illegal, cy. in Attic usage παράνομα, of legal
proposals contrary to existing laws; compare 2 Mace. iv. 11, τὰς μὲν νομίμους καταλύων
πολιτείας παρανόμους ἐθισμοὺς ἐκαίνιζεν. (᾿Αντινομία signifies the contradiction of law
with itself, so that ἀντίνομος----ἃ word which does not occur—is=law stands against law.)
Otherwise in profane Greek of the transgression of law, Plat. Apol. 31 E, διακωλύων πολλὰ
ἄδικα καὶ παράνομα ἐν τῇ πόλει γίγνεσθαι; vir. civ. 359 A, παράνομος δόξει γεγονέναι ἐκ
νομίμου; 802 E, τὰ κατὰ νόμους ἄρχειν καὶ παρανόμως. Hence=wicked, treading law
under foot, with δεινός ; Plat. Phaedr. 254 A; Plut. praec. ger. γοΐρ. xiii. 807 F, ἐπ᾽ ἔργῷ
παρανόμῳ καὶ δεινῷ φεύγοντα δίκην ; Plut. Tit. Flam. xiii. 1, ἐξωλέστατον καὶ παρανομώ-
τατον τύραννον ; Plat. Phaed. 113 E, φόνους παρανόμους. In biblical Greek only in the
LXX., rarely in the Apocrypha, not in the N. T., because the word is not sufficiently
comprehensive and strong religiously to designate sin and the sinner; cf. 2 Thess. ii. 3;

ee a ee ee see

————— rl

oe

»

Παράνομος 790 Δυσνόητος

nor indeed does it suit the character of the Ν. Τὶ In the LXX, = yrs (sometimes also
ἀσεβής, ἄφρων, ἀποστασία), Deut. xiii. 13 ; Judg. xix. 22; 2 Sam. xvi. 7, xx. 1, xxiii. 5 ;
1 Kings xxi. 10, 13; Ps. xli. 9, ci. 3 ;=723, Prov. ii, 22, xi. 6, xiii. 2, xxi, 18, xxii. 12,
xxiii. 2; also variously used as =", ns, 3in, ὉΠ, οὐ al. Usually as an epithet of
persons or nouns masc.=despiser of law; of things, Ps. xli. 9, ci. 3; Wisd. iii 16;
2 Macc. iv. 11.

Tlapavopéa, to be a παράνομος, or as such to act illegally, to despise the law, hence
also = to be wicked, to do wrong, both ti and εἴς τὸ, with reference to something, ey. εἰς
θεούς, εἰς μαντεῖον. Also twa=to ill-treat one. The word has not a religious colouring
in profane Greek, but stands only in a legal sense, as ἀδικεῖν does in a social. This
explains why, in spite of the frequency of νόμος, it is so rare in biblical Greek. In the
LXX. Ps. xxvi. 4=nby, part. Niph. (hidden, crafty), Ps. Ixxi. 4=59, Ixxv. 5=059,
exix. 51=y9, ὑπερήφανοι παρηνόμουν ἕως σφόδρα (for this augmentation, cf. Thuc.
iii. 67); 4 Mace. v. 16, xvi. 19, 26, viii. 12. In the N. T. only Acts xxiii. 2, κρίνων pe
κατὰ τὸν νόμον Kal παρανομῶν κελεύεις με τύπτεσθαι ; cf. Plat. Vir. civ. 307 E, under
ἄνομος.

Παρανομ /a, ἡ, opposition to law, wrong-doing which violates law, Isocrates, 168 C,
ἁρπαγὴ καὶ βιὰ καὶ παραν. ; Lucian, Tim. 42, παρανομία καὶ κατάλυσις τῶν ἐθῶν. Seldom
in the LXX., Ps, xxxvii. 7; Prov. v. 22, x. 27.—4 Macc. ii. 11, iv. 19, ix. 3, τύραννε
παρανομίας. In the N. T. only in 2 Pet. ii. 16, of Balaam, without special reference to
the law, therefore generally = wickedness,

Νομοδιδάσκαλος, ὁ, teacher of the law, not in profane Greek nor in the Ο. T.,
and only three times in the N, T. Seemingly a late outgrowth of Jewish origin to designate
the authoritative teachers of the law, >A, doctrina. Thus Acts v. 34 of Gamaliel (cf.
xxii. 3; Luke ii. 46); Luke v.17, φαρισαῖοι καὶ νομοδιδάσκαλοι.. .. ἐκ πάσης κώμης K.T.D.
In 1 Tim. i. 7 the reference is to the false teachers of the Alexandrine school referred to
in ver, 4, different from those named in the Epistle to the Galatians, who set themselves
up as authorities with reference to the O. T., as persons instructed by the Pharisees.

᾿Ανόητος only occasionally in the LXX. =x, naw, Proy. xv. 21, xvii. 29;
bz, xix. 1; cf. Jer. x. 8.

"Avota, as, ἡ, ignorance, folly, opposite to νοῦς, Plato, Phaedr. 270 A; Tim. 86 B,
δύο ἀνοίας γένη, τὸ μὲν μανίαν, τὸ δ᾽ ἀμαθίαν, thus implying a reproach; Gorg. 514 E,
εἰς τοσοῦτον ἀνοίας ἐλθεῖν ; Luke vi. 11; 2 Tim. iii. 9; LXX. Prov. xxii, 15; Eccles.
xi. 10.—Wisd. xv. 18, xix. 3; 2 Mace. iv. 6, opposed to πρόνοια, parallel with
μαίνεσθαι, ver. 4,—Ver. 40, xiv. 5, xv. 33; 3 Mace. iii. 16, 20.

Δυσνόητος, ov, difficult to understand, Lucian, Alex. 54, χρησμός ; Diog, Laert,
ix. 1. 13, καταβέβλησα: λόγον... δυσνόητόν τε Kai δυσεξήγητον. So 2 Pet. iii, 14.
2C

τ᾿ Avavowa 701 Κατανοέω

διάνοια does not occur in the LXX. so often as classical usage would lead us to
expect. Gen. xvii. 17, xxiv. 45, xxvii. 41; Isa. xxxv. 4, lvii, 11; Num. xv. 37;
Déut. vii. 17, xxix. 18; will, willingness, Ex. xxxv. 21, 24. With σοφία, σύνεσις, Ex.
xxxv. 33; σοφὸς τῇ διανοίᾳ, Ex. xxviii. 3, xxxv. 9, 24, xxxvi. 1; Job ix. 4, ef. Prov.
ii. 10; ἔκστασις διανοίας, Deut. xxviii. 28, cf. Gen. xlv. 20.---" Ἔννοια -- 3, Prov. iv. 1,
xxiii. 4; MM, Prov. xviii. 15 ; MM, Prov. i. 4, iii, 21, v. 2, viii. 12; ΤΥ, Prov. xxiii. 19.

Εῤνοέω, to be well-disposed to, to wish well; sometimes in Herod., Xen., the
Tragedians, Plutarch ; upon the whole, however, sellom. In the LXX. Dan. ii. 43, οὐκ
ἔσονται ὁμονοοῦντες οὔτε εὐνοοῦντες ἀλλήλοις, Theodotion προσκολλώμενοι, Add. Esth.
vi. 18 opp. to ἐπιβουλεύειν. 3 Mace. vii. 11. Τὰ the N. T. only Matt. ν. 25, ἔσθι εὐνοῶν
τῷ ἀντιδίκῳ σου ταχύ. As it everywhere stands of well-intentioned inclination, it does not
here signify merely inclination of will towards the claim of the ἀντίδικος, but prescribes
a change from the previous relationship to the very opposite, so as to strengthen διαλλάγηθε
τῷ ἀδεχφῷ σου, ver. 24, This is in keeping with Elsner’s remark (in his Commentar,
see Tholuck, Sermon on the Mount, in loc.), that hostile powers swore, in making a
covenant of peace, in future ἀδόλως εὐνοήσειν τῷ ἄλλῳ.

Εὔνοια, as, ἡ, goodwill, kindness, love, often in Attic and later Greek, in biblical
Greek only in the books of the Maccabees, eg. πρός twa, 1 Mace. xi. 33; 2 Mace.
xii. 30, εὐ al.; εἴς τινα, 2 Macc. ix. 26, xv. 30; thus once in the N. T. Eph. vi. 7,
ὑπακούετε τοῖς κατὰ σάρκα κυρίοις... pet εὐνοίας δουλεύοντες ὡς κυρίῳ; Elsner,
observv., here refers to Lucn. bis accus. 16, ἀνδράποδον ὃ μόνον εἶχεν εὔνουν καὶ πιστόν,
et al. Moreover, the Rec. reads in 1 Cor. vii. 3, τῇ γυναικὶ ὁ ἀνὴρ τὴν ὀφειλομένην εὔνοιαν
ἀποδιδότω, instead of the now generally adopted τὴν ὀφείλην, according to a usage by ne
means frequent, for which Wetstein, and Loesner observ. philon., cite examples,

Karavoéw, only exceptionably intransitive=to be in the mind (Hippocrates),
otherwise as a rule transitive (see xarnyeiv)=to direct the mind to, to consider, to ponder,
to learn, to discern, also in a weakened sense to perceive, to observe. Often in profane
Greek, not so often in the LXX.=/'3, Hiphil and Hithpael, p29, Hiphil, myn, and occasion-
ally for other words. (a) To look upon, to view, Ex, xxxiii. 8, κατενοοῦσαν ἀπιόντος
Μωυσῆ ἕως τοῦ εἰσελθεῖν αὐτὸν εἰς τὴν σκηνήν ; Acts vii. 31,32, xi. 6; Jas. i. 23, 24;
to note, Matt. vii. 3; Luke vi. 41; Isa, ν. 12; Heb. x. 24; to consider, to take note of,
Isa. lvii. 1, ἄνδρες δίκαιοι αἴρονται καὶ οὐδεὶς κατανοεῖ, parall. ἐκδέχεται τῇ καρδίᾳ; Ps.
cxix. 15, κατανοήσω τὰς ὁδούς σου; Judith viii. 14; Luke xii. 24, 27; Xen. Cyrop.
viii. 1.14. On Heb, iii. 1, Rom. iv. 19, where the participle added to the object tells
what in the object is to be specially observed, therefore=to contemplate something in
the object, ef. Thue, ii. 3. 2, κατενόησαν οὐ πολλοὺς τοὺς Θηβαίους Svras; iii, 6. 6. 1,
κατανοήσαντες ἡμᾶς ὀλίγους dvtas.—(b) To perceive, to wnderstand, Ps, cxix. 18; Luke
xx. 23; Acts xxvii. 39,

Meravoéw 792 ἹΜετάνοια

Mevavoéa, in the sense of ἐο repent, occurs in Xen. Hell. i. 7. 19, οὐ μετανοήσαντες
ὕστερον εὑρήσετε σφᾶς αὐτοὺς ἡμαρτηκότας τὰ μέγιστα ἐς θεούς τε Kal ὑμᾶς αὐτούς.
Luen. de saltat. 84, ἀνανήψαντα μετανοῆσαι ἐφ᾽ οἷς ἐποίησεν, ὥστε καὶ νοσῆσαι ὑπὸ λύπης.
Cf. Ign. ad Smyrn. 9, ἀνανῆψαι καὶ εἰς θεὸν μετανοεῖν. Often in Plut. both by itself and
μ. τί, ἐπί τινι, περί Twos, also with the aor. part. Camill. xxix. 3, συγγνώμην τε δεομένοις
δοῦναι καὶ δίκην εἰ μὴ μετανοοῦσιν ἐπιθεῖναι τοῖς αἰτίοις; Ay. xix. 5, ἠρώτησεν εἰ
μετανοεῖ τοῖς πεπραγμένοις, but also ἐπί τινι. Galb. vi. 4. μετανοεῖν περὶ τῶν γεγονότων.
De adulator. 36 (74 C), βελτίον δὲ τὰς ἁμαρτίας φυλάττεσθαι τοῖς συμβουλεύουσι
πειθόμενον ἢ μετανοεῖν ἁμαρτόντα διὰ τοὺς κακῶς λέγοντας. Pueror. ed. 14 (10 F), οὐ al.
It never denotes a change of the moral bearing, or of the manner of life in general, but
always refers to some particular points of behaviour. But it is otherwise in Biblical
Greek. Inthe N. T., with rare exceptions, eg. Luke xvii. 3, 4, 2 Cor. xii. 21, it is used
in the Synoptics, especially Luke, Acts also and Rev. in which alone it occurs, excepting
a few places (see μετάνοια), in an ethico-religious sense with reference to the entire
conduct, the character, and the tendency of personal life as a whole. The synonym
ἐπιστρέφειν lays stress upon the position taken, a forsaking of sin and a return to God.
The act which begins with μετάνοια is completed in a relationship into which the
μετανοῶν is brought by converting grace; see ἐπιστρέφειν. Acts iii. 19, μετανοήσατε οὖν
καὶ ἐπιστρέψατε; xxvi. 20, μετανοεῖν καὶ ἐπιστρέφειν εἰς τὸν θεόν. Cf. Acts xx. 21.

Μετάνοια is rare in better Greek, oftener in Polyb. Lucian, and especially
Plutarch—(a) change of mind, Thue. iii. 36. 3, τῇ ὑστεραίᾳ μετάνοιά τις εὐθὺς ἦν αὐτοῖς
καὶ ἀναλογισμὸς «.7.d.; Polyb. iv. 66. 7. It is also used of change of mind on God’s
part, who, instead of punishing, forgives (Jonah iv. 3 ; Joel ii. 13), ver. 7, od yap εἶ κύριος
ὕψιστος, εὔσπλαγχνος, μακρόθυμος, μετανοῶν ἐπὶ κακίαις ἀνθρώπων. Σὺ κύριε κατὰ
τὸ πλῆθος τῆς χρηστότητός σου ἐπηγγείλω μετάνοιαν καὶ ἄφεσιν τοῖς ἡμαρτηκόσιν σοι,
καὶ τῷ πλήθει τῶν οἰκτίρμων σου ὥρισας μετάνοιαν ἁμαρτωλοῖς εἰς σωτηρίαν ; ver. 8, σὺ
οὖν κύριε ὁ θεὸς τῶν δικαίων οὐκ ἔθου μετάνοιαν δικαίοις... τοῖς οὐχ ἡμαρτηκόσιν σοι,
ἀλλ᾽ ἔθου μετάνοιαν ἐπ᾽ ἐμοὶ τῷ ἁμαρτωλῷ. It also stands as a synonym for ἄφεσις,
Wisd. xii. 19, εὐέλπιδας ἐποίησας τοὺς υἱούς σου, ὅτι δίδως ἐπὶ ἁμαρτήμασι μετάνοιαν, and
xi. 24, ἐλεεῖς δὲ πάντας, ὅτι πάντα δύνασαι, καὶ παρορᾷς ἁμαρτήματα ἀνθρώπων εἰς
μετάνοιαν. Nevertheless, xii. 10, κρίνων δὲ κατὰ βραχὺ ἐδίδους τόπον μετανοίας οὐκ
ἀγνοῶν. . . ὅτι οὐ μὴ ἀλλαγῇ ὁ λογισμὸς αὐτῶν εἰς τὸν αἰῶνα, makes this interpretation
doubtful, and it is better to compare xi. 24 with Acts xvii. 30, and include the passage
under (}).—() Repentance, amendment, Polyb. xviii. 16. 7, as opposed to ἡ ἐπὶ τὸ χεῖρον
μεταβολή. The association of the word with λύπη is necessary to complete the idea:
The μετανοῶν bewails the past as failure; cf. Plut. Mor. 961 D, αὐτοὶ δὲ καὶ κύνας
ἁμαρτάνοντας καὶ ἵππους καλάζουσιν, οὐ διακενῆς, ἀλλ᾽ ἐπὶ σωφρονισμῷ, λύπην δὲ
ἀλγήδονος ἐμποιοῦντες αὐτοῖς, ἣν μετάνοιαν ὀνομάξομεν. The μετάν. is indeed μετάών,
τῆς γνώμης, but not this only, not simply identical with τροπὴ γνώμης, it includes αὖ

Μετάνοια 793 Πρόνοια

the same time feeling and remembrance, τῶν πεπραγμένων μ. (Plut. Alex. xi. 4); οἵ,
Plut. Mor. x. 4, ἔσχε μέν τις τροπὴ γνώμης καὶ μετάνοια τὸν βάρβαρον ; xxxix. 3, πάντας
οὖν ἔκπληξις ἔσχεν, εἶτ᾽ οἶκτος καὶ μετάνοια τῆς γνώμης καὶ κατάμεμψις ἑαυτῶν «7d.
Timol. et. Aem. P. parall. ii. 6, μετανοίᾳ καὶ λύπῃ ταπεινωθείς. Lucn. de calumn. 5, of
an image of Μετάνοια : ἐπεστρέφετο és τοὐπίσω δακρύουσα καὶ μετ᾽ αἰδοὺς πάνυ τὴν
᾿Αλήθειαν προσιοῦσαν ὑπέβλεπεν. So de mere. cond. 43. Cf. Plut. de adulat. 12 (56 A),
28 (68 ΕἾ, τὸ νουθετοῦν καὶ μετάνοιαν ἐμποιοῦν ; Ceb. tab. 9. Also Wisd. xii. 10 (and
xi. 24, xii. 19); Ecclus. xliv. 15, ᾿Ενώχ---ὑπόδειγμα μετανοίας ταῖς γενεαῖς. In like
manner, often in Philo, Quod det. pot. ins. i. 210. 4, δέχεσθαι μετάνοιαν, parall. μετακλαίειν
Kal petactéve τῆς παλαιᾶς διαίτης ἑαυτούς. De monarch. ii, 220.46, “Enos δὲ τοσαύτῃ
κέχρηνται μανίας ὑπερβολῇ, ὡς οὐδ᾽ ἀναχώρησιν ἑαυτοῖς πρὸς μετάνοιαν ἀπολιπόντες. De
trib. virt. ii. 405.

II p ovoéa, to observe or consider beforehand, especially to be provident; Xen. Mem.
ii. 10. 3, προνοεῖν καὶ προβουλεύεσθαι, syn. with ἐπιμελεῖσθαι, the preposition having a
weakened force=to care for, to take thought for. Cf. the Latin providere. Very frequent
in the middle. The active asarule is used of divine care or providence, but the noun
πρόνοια oftener than the verb. In biblical Greek very seldom. In the LXX. Job
xxiv. 15 =", where, however, A reads προσνοεῖν ; Prov. iii. 4, προνοοῦ καλὰ ἐνώπιον
κυρίου, where the LXX. have read 55} for 52%, Dan. xi. 37, ἐπὶ τοὺς θεοὺς τῶν πατέρων
οὐ μὴ προνοηθῇ καὶ ἐν ἐπιθυμίᾳ γυναικὸς οὐ μὴ προνοηθῇ, Theodot. οὐ συνήσει --Ἶ 3, to
trouble oneself concerning. In the Apocrypha the active προνοεῖν τινός -είο care for one,
Wisd. xiii. 16, the middle with the aor. pass. 2 Mace. xiv. 9; with following μήποτε,
3 Mace. iii. 24; ὅπως, 1 Esdr. ii. 25. Once the active, of divine providence, Wisd. vi. 8,
μικρὸν καὶ μέγαν αὐτὸς ἐποίησεν ὁμοίως τε προνοεῖ περὶ πάντων. See πρόνοια.---Ἰὴ the
N. T. Lachm., Tisch., Treg., Westc. read the active προνοοῦμεν γὰρ καλὰ x,7.d. (from Prov,
iii. 4) instead of the Rec. προνοούμενοι, as in Rom. xii. 17; but in 1 Tim. v. 8, Tisch,
Treg, Westc. read εἰ δὲ τίς τῶν ἰδίων... οὐ προνοεῖται for προνοεῖ, Lachm.

Πρόνοια, as, ἡ, (a) foresight, thus, however, very seldom. The force of the prep.
is specially retained in the phrase ἐκ προνοίας, with forethought, often in Herod., Plato,
etc. Thus Joseph. xx. 3 attested by a few MSS, only, τῷ πατάξαντι ψυχὴν ἀκουσίως
ἄνευ προνοίας -- ΠῚ ‘32 M2382, Then (Ὁ) with weakened force of the prep. forethought,
providence, e.g. πρόνοιαν ἔχειν τινός, to have a care for any one or anything. So Rom.
xiii, 14, τῆς σαρκὸς πρόνοιαν ποιεῖσθε eis ἐπιθυμίας; 2 Mace. iv. 6, ἄνευ βασιλικῆς
προνοίας ἀδύνατον τυχεῖν εἰρήνης ; Acts xxiv. 3, διωρθωμάτων γινομένων τῷ ἔθνει τούτῳ
διὰ τῆς σῆς mpovoias.—(c) Οἱ God’s providence manifest in the purposeful arrangement
and ordering of nature (rarely, and almost only in the poets, of divine care over particular
persons, and not till late, eg. in Dion. Hal., of the divine working in history ; see Niigels-
bach, Nachhom. Theol. i. 58). Thus in Herod. iii. 108. 1, τοῦ θείου ἡ mpovoin, ὥσπερ καὶ
οἶκός ἐστι, ἐοῦσα σοφή, ὅσα μὲν ψυχήν te δειλὰ καὶ ἐδώδιμα, ταῦτα μὲν πάντα πολύγονα

—_ on

Πρόνοια 794 “Ὑπονοέω

“πεποίηκε, ἵνα μὴ ἐκλίπῃ κατεσθιόμενα, ὅσα δὲ σχέτλια καὶ ἀνιηρά, ὀλυγόγονα. Xen. Mem.
i. 4. 6, iv. 3.6; Plat. Tim. 30 C, τόνδε τὸν κόσμον... διὰ τὴν τοῦ θεοῦ γενέσθαι
πρόνοιαν; 44 C, περὶ σωμάτων κατὰ μέρη τῆς γενέσεως καὶ περὶ ψυχῆς, δι’ ἅς τε αἰτίας
καὶ προνοίας γέγονε θεῶν. Not in Aristotle. But very often in Plutarch, and with
reference to history as well as nature; Consol. ad Apoll. 34 (119 F), κατὰ τὴν τῶν ὅλων
πρόνοιαν καὶ τὴν κοσμικὴν διάταξιν. De def. oracul. 47 (436 Ὁ), “though Plato explains
seeing and hearing physically, he does not deny τὸ κατὰ λόγον καὶ προνοίας ὁρατικοὺς
καὶ ἀκουστικοὺς γεγονέναι. De puer. educ. 5 (3 C). He especially speaks of it in Cur
Pythia nune non reddat oracula and De def. orac.; he designates it either ἡ τοῦ θεοῦ πρόν.
or absolutely ἡ πρόν., he joins it with εἱμαρμένη, so that it seems almost as if the word
were the neutralized name for God, like “ Providence” in the language of diplomatists
and of the tame Atheism of our day. Cf., however, especially de Def. orac. 29 (426 F),
τίς ἀνάγκη πολλοὺς εἶναι Alas, ἂν πλείονες ὦσι κόσμοι, καὶ μὴ καθ᾽ ἕκαστον ἄρχοντα
πρῶτον καὶ ἡγεμόνα τοῦ ὅλου θεὸν ἔχοντα καὶ νοῦν καὶ λόγον, οἷος ὁ παρ᾽ ἡμῖν κύριος
ἁπάντων καὶ πατὴρ ἐπονομαξόμενος; ἢ τὶ κωλύσει τῆς τοῦ Διὸς εἱμαρμένης καὶ προνοίας
ὑπηκόους πάντας εἶναι καὶ τοῦτον ἐφορᾶν ἐν μέρει καὶ κατευθύνειν ἐνδιδόντα πᾶσιν ἀρχὰς
καὶ σπέρματα καὶ λόγους τῶν περαινομένων; Polyb. xxv. 1. 10, μετὰ τῆς τῶν θεῶν
προνοίας, answering to ἐὰν ὁ κύριος θελήσῃ καὶ ζήσομεν, Jas. ἵν. 15. The conception does
not appear in Aristotle. It is very characteristic that it is likewise strange to Holy
Scripture, notwithstanding that Scripture maintains a providentia Dei specialissima in
nature and history. But how little the word answers to this last-named sense appears
when we note how in some places in the Apocrypha it bars and weakens the conception of
God’s elective love in the economy of redemption, Wisd. xiv. 3, ἡ δὲ σὴ πάτερ διακυβερνᾷ
πρόνοια, ὅτι ἔδωκας καὶ ἐν θαλάσσῃ ὁδὸν x.7.r. (Ex. xiv. 21); xvii. 2, φυγάδες τῆς αἰωνίου
προνοίας ἔκειντο (Ex. χ. 21); 3 Macc. iv. 21, τοῦτο δὲ ἦν ἐνέργεια τῆς τοῦ βοηθοῦντος τοῖς
᾿Ιουδαίοις ἐξ οὐρανοῦ προνοίας ἀνικήτου; v.30; 4 Macc. ix. 24, δι᾿ ἧς (se. εὐσεβείας) ἡ δικαία
καὶ πάτριος ἡμῶν πρόνοια τῷ ἔθνει γενηθεῖσα τιμωρήσειεν τὸν ἀλάστορα τύραννον ; xiii, 18,
ἅπερ (sc. τῆς ἀδελφότητος φίλτρα) ἡ θεία καὶ πάνσοφος πρόνοια διὰ πατέρων τοῖς γεννω-
μένοις ἐμέρισε κιτιλ. ; xvii. 22, διὰ τοῦ αἵματος τῶν εὐσεβῶν ἐκείνων καὶ τοῦ ἱλαστηρίου
τοῦ θανάτου αὐτῶν ἡ θεία πρόνοια τὸν ᾿Ισραὴλ προκακωθέντα διέσωσε. The conception
expressed by πρόνοια differs from the action of God’s elective love in redemption, just as
the N. T. conception of Father differs from the extra-biblical; see πατήρ and ἐκλέγεσθαι.
As connected with the Scripture range of thought, πρόνοια would be mcre in keeping
with Acts xiv. 16, 17, xvii. 26, 27, 30, but it is inadequate to express God’s relation to
the Old and New Testament redeemed community.

‘T πονοέω, (a) to think or conjecture unobserved or in quiet, Herod. Plato,
Plutarch ; Ecclus. xxiii, 21; Dan. vii. 25, ὑπονοήσει τοῦ ἀλλοιῶσαι καιροὺς K.7.r. =D,
“he will think thereupon, endeavour, to change,” etc. (the middle in Judith xiv. 14).
In the N. T. Acts xiii, 25, xxvii. 27, (Ὁ) Especially in malam partem, to cherish

‘Trrovoéw 795 Πάροικος

suspicion, to suspect, τὶ εἰς teva; but also τινά, περί τινος, to suspect one, Thuc., Plut. et al. .

Tob. viii, 16. With a neuter object, Acts xxv. 18, οὐδεμίαν αἰτίαν ἔφερον ὧν ἐγὼ
ὑπενόουν πονηράν.

Ὑ πόνοια, ας, ἡ, (a) conjecture, opinion, as ungrounded, and in opposition to
ἀλήθεια, Thue. ii. 4. In Ecclus, iii, 23, ὑπ. πονηρά (parallel with ὑπόληψις), of self-
presumption=conceit. (Ὁ) Suspicion, surmise, Dem., Plato, e¢ al. Thus ὑπ. πονηραί,
1 Tim. vi. 4, where the meaning suspicion is not owing to the adj., for the thing itself is
designated as evil; Hofmann’s attempt to distinguish πον. from ὕπον. is a failure, because
ὑπόνοια in itself signifies a suspicion of what is bad.

Παροικέω, (a) to dwell beside, Judg. v. 17 ; Alex. ᾿Ασὴρ παρῴκησεν παρ᾽ αἰγιαλὸν
θαλασσῶν (compare the transitive in 1800. 74 D, “EdAnves τὴν ᾿Ασίαν παροικοῦσιν,
“occupy or dwell in the coasts of Asia”); to dwell with one, Judg. xvii. 11, cf. Ps.
lxi. 5; to dwell as neighbour, often in Thue. Thus in biblical Greek only in Ps.
xciv. 17, παρὰ βραχὺ παρῴκησεν τῷ ἅδῃ ἡ ψυχή μου (616 -- 20). In all other places
in biblical Greek it stands (Ὁ) in a sense unknown in the classics, and appearing first in
later Greek, of strangers, who dwell anywhere, without citizen rights or home title, Diod.
Sic. xiii. 47, of παροικοῦντες ξένοι. Julian, 6. Christ. 209 D, δουλεῦσαι δὲ ἀεὶ καὶ
παροικῆσαι. In this sense the LXX. render the Hebrew 3 by this word (seldom other-
wise, ¢.g. κατοικεῖν, προσέρχεσθαι, and other words), sometimes 2¥* also. Compare Gen.
xii. 10, xix. 9, xxxv. 27, xlvii. 4; Ex. vi. 4; Ruthi 1; 2 Sam. iv. 3; Judg. xvii. 8,9;
2 Kings viii. 1 ; compare Ps. Ixi. 4, Isa. xvi. 4, Jer. xliv. 14, therefore =to dwell anywhere
as a stranger. (Twice also transitively, Gen. xvii. 8; Ex. vi. 4, τὴν γῆν ἣν παρῳκήκασιν:;
cf. under (a).) Thus in the N. T. Heb. xi. 9. In Luke xxiv. 18, Tisch., Treg., Weste.
read σὺ μόνος παροικεῖς ‘Iepova., therefore transitive ; but the Rec, Lachm. read ἐν ‘Iep.,
the usual combination in the LXX., sometimes εἰς,

Παροικέία, as, ἡ, only in biblical and patristic Greek =(@) dwelling as a sojourner
in a foreign Jand without home or citizen rights; LXX.= ἜΣ, Ps, exix. 54; a, Ps. exx. 5;
Wisd. xix. 10, Ecclus, Prol.; Zech. ix. 12—In the N. T. Acts xiii. 17, and figuratively
1 Pet. i. 17, τὸν τῆς παροικίας ὑμῶν χρόνον ; Luther, “so long as ye sojourn here ;”
ef. 1. 1, ἐκλεκτοῖς παρεπιδήμοις διασπορᾶς ; ii. 11, 12, τὴν ἀναστροφὴν ὑμῶν ἐν τοῖς
ἔθνεσιν. So Philo, de Cherub. i. 160. 47 sqq., ἕκαστος γὰρ ἡμῶν ὥσπερ εἰς καινὴν πόλιν
ἀφῖκται τόνδε τὸν κόσμον, ἧς πρὸ γενέσεως οὐ μετεῖχε, καὶ ἀφικόμενος παροικεῖ, μέχρις ἂν
τὸν ἀπονεμηθέντα τοῦ βίου χρόνον S:avtAjon—with reference to Lev. xxv. 23; ef. also
Quis rer. div. haer. i, 511. 40, in Loesner, observ. phil. p. 476; Carpzov, sacr. exerc. in
ep. ad Hebr. p. 518. (Ὁ) A foreign country as the dwelling-place of him who has no
home rights there ; so 2 Esdr. viii. 34, of ἐλθόντες ἐκ τῆς αἰχμαλωσίας viol τῆς παροικίας ;
Judith ν. 9; 1 Esdr. v. 7; ef. Ecclus. xli. 5,

Πάροικος expresses a conception capable of many applications. While in Ley,

Se

Πάροικος 796 Οἰκτείρω
xxv. 23, 35, Israel is represented as God’s guest, living under His protection (compare
Ps. xxxix. 13), Ps. cxix. 19 as compared with Heb. xi. 9, 14 sqq. lays stress upon his
earthly homelessness with reference to another future. In 1 Pet. ii. 11 it designates
Christians in relation to the world, and in Eph. ii. 19, on the other hand, the heathen in
their natural relation to the ἁγίοις, while by conversion they become συμπολῖται with’
them. It has reference not to the Old, but to the New Testament fellowship of God.

Συνοικοδομέω, to build in common, together, at once; (a) denoting fellowship
in the subject=to build together with; 1 Esdr. viii. 65, συνοικοδομήσωμεν ὑμῖν. But in
profane Greek usually (Ὁ) with reference to the object, to build together; Plut. Zhes. et
Rom. 4, ἐκ πολλῶν ἕν οἰκητήριον ; Diod. xiii. 82, συνῳκοδομοῦντο οἱ κίονες τοῖς τοῖχοις.
So figuratively Eph. ii. 22; cf. with ver. 19, συμπολῖται. We must not explain ἐν ᾧ καὶ
ὑμεῖς συνοικοδομεῖσθε εἰς κατοικητήριον τοῦ θεοῦ ἐν πν., to become built into, for thus εἰς
Katou. κιτιλ. would not receive its due force.

Oixredpa, instead of the future οἰκτερῶ, aor. ὥκτειρα, we have always in biblical
Greek οἰκτειρήσω, Ex. xxxiii. 19; 1 Kings viii. 50; Ps. cii. 14; Jer. xiii, 14;
Micah vii. 19; Lam. iii. 31 ;--ὠκτείρησα, Ps. iv. 2, lix. 6, Ixvii. 2; 2 Kings xiii. 23,
and often ; compare Lobeck, Phryn. 741 =to commiserate, to pity, from οἶκτος, lamentation,
pity, sympathy. Τῦ is construed τινὰ ἐπί τινι, to mourn for any one, to pity on account of
something ; Xen. Oecon. ii. 4, also τινὸς ἕνεκα, and also simply τινός. Exceptional is
Jer. xiii. 14, οὐκ οἰκτειρήσω ἀπὸ διαφορᾶς αὐτῶν. It differs from ἔλεος, ἐλεεῖν, in that the
latter denotes the helpful action of the pity, οἶκτος only the testifying of it; Pillon,
“οἶκτος pitié qui se manifeste par des signes ou une demonstration.” Accordingly
οἰκτείρω denotes the sensation and its manifestation, but not the helpful activity to which
it prompts; compare over against it μακαρίξειν, Xen. An. iii. 1. 19; Plut. de aud. poet. 8
(27 D), οἰκτείρειν ἄξιον ἢ βδελύττεσθαι τὴν φιλοπλουτίαν; De superst. 1 (165 A),
ταύτας (se. κρίσεις καὶ ὑπολήψεις) ἄξιόν ἐστιν οἰκτείρειν ὁμοῦ καὶ δυσχεραίνειν. Hence
it appears that it answers to the Hebrew synonyms ὉΠ and om, mainly the latter; pn
usually 18 -- ἐλεεῖν, less frequently o/er., and in like manner om, Piel; but οἰκτιρμός as a
rule is=D.)M, ἔλεος more rarely; just as 537 as a rule 18-- οἰκτίρμων, only once=
ἐλεήμων, while, on the other hand, 730 as a rule 15 - ἐλεήμων, and only once= οἰκτίρμων ;
compare DPM -- τὰ σπλάγχνα, 2 Cor, vi. 12, vii. 18; Prov. xii, 10, τὰ σπλάγχνα τῶν
ἀσεβῶν ἀνελεήμονα ; Phil. ii. 1, ord. καὶ seeped: ; Col. iii. 12, σπλ. οἰκτιρμοῦ. In
the O. T. it is in other respects quite synon. with ἐλεεῖν, and like this denotes the helpful
activity of pity, therefore=to be pitiful, to manifest compassion, save that in relation to
ἐλεεῖν, ἔλεος is the stronger word, giving fuller expression to the affection and laying
main stress upon it; compare not only where it is=pn, Ps, iv. 2, Ixvii. 1, cil, 14, καιρὸς
τοῦ οἰκτειρῆσαι αὐτήν, et al., but also=0M, Ps, cii. 14, ἀναστὰς οἰκτειρήσεις τὴν Σιών;
ciii. 13; Isa, xxx. 18; Jer. xxi. 7, ob φείσομαι ἐπ᾽ αὐτοῖς καὶ οὐ μὴ οἰκτειρήσω αὐτούς;
Lam. iii, 31, ὁ ταπεινώσας οἰκτειρήσει ; Micah vii. 19; also compare the opposite: ὀργή,

Οἰκτείρω 797 ᾿Απώλεια

ὀργίξεσθαι, but not opposed to θυμός ; Ps. lx. 1, ἀπώσω ἡμᾶς καὶ καθεῖλες ἡμᾶς, ὠργίσθης
καὶ ὠκτείρησας ἡμᾶς ; Ps. lxxvii. 10, οἰκτιρμοὶ... ὀργή. Both expressions, ἐλεεῖν and
οἰκτείρειν, are, like ὉΠ and om, specially used of God, and only seldom of men, of whom
we find oder. in Prov, xii. 10; Ps. xxxvii. 21, exii. 5; orm, 1 Kings viii. 50; Ps. ciii, 13.
Still more than ἔλεος, ἐλεεῖν, οἰκτείρειν, οἰκτιρμός retire before χάρες, which is the
distinctively N. T. word for God's pitiful and saving love; see ἔλεος, χάρις. Most of all
οἰκτείρω retires, occurring only once in the N. T. Rom, ix. 15, in a quotation from
Ex. xxxiii. 15 (joined with ἐλεεῖν to exhaust the conception), while οἰκτιρμός, οἰκτίρμων
occur but a few times. This is in keeping with the fact that οἰκτείρειν, like οἶκτος and
its derivatives, expresses in profane Greek the sensation only, and in part that οἰκτιρμός,
οἰκτίρμων are almost unused in profane Greek.

Οἰκτιρμός, οὔ, ὃ, (a) sympathy, pity, very seldom in profane Greek, often in the
LXX., where however, excepting Zech. i. 16, vii. 9, xii. 10, Dan. ix. 18, it is always in
the plural, answering to 0%M, for which it usually stands. Excepting in Zech, vii. 9
and Dan. iv. 24, it stands only for the compassion of God, in the latter passage strangely
with the gen. of the object oer. πενήτων. Of God, 2 Sam. xxiv. 14; 1 Kings viii. 50;
1 Chron. xxi. 13; 2 Chron. xxx. 9; Neh. i. 11, ix. 19, 27, 28, 31; Ps. xxv. 6, xl 12,
li. 2, lxix. 17, Ixxvii. 10, Ixxix. 8, ciii. 4, evi. 46, exix. 77, 156, cxlv. 9; Isa. lxiii. 15;
Lam. iii. 22; Dan. i. 9, ii. 18, ix. 9,18; Hos. ii. 19; Zech. i. 16. Frequent especially
in the Psalms with ἔλεος. Rarer in the Apocrypha, once of men, 4 Mace. vi, 24;
of God, in the plural, Prayer of Manasseh 7; 3 Mace. ii. 20, vi. 2; the singular, Ecclus,
v. 6; Bar. ii. 27; 1 Mace. iii 44.—In the N. T. of men, Phil. ii, 1, σπλάγχνα καὶ
οἰκτιρμοί; Col. iii, 12, od. οἰκτιρμοῦ (Rec. -v). Of God, Rom. xii. 1, διὰ τῶν οἶκτ. τ.
6v.; 2 Cor. i. 8, ὁ πατὴρ τῶν oixr. Without any special limitation, Heb. x. 28.—
(Ὁ) Somewhat strangely yet not inexplicably it appears in the sing. in Dan. ix. 18 with
the meaning supplication, prayer, and thus probably also in Zech. xii. 10, πνεῦμα χάριτος
καὶ oixtippod, in both places = D'72NA,

Οἰκτίρμων, ov, ovos, rare and only in later Greek, sympathizing, compassionate ;
in the LXX. as a rule=587), once = 720, Ps. exlv. 8; ὉΠ, Ps. cix. 12; 29M, Lam, iv. 10;
everywhere save in the two last texts of God, and then always with ἐλεήμων to give the
fulness of the conception, sometimes also with μακρόθυμος and πολυέλεος besides.—
In the N. T. only three times, Luke vi. 36, of men; Luke vi. 36 and Jas. ν. 11, of God,
with πολύσπλαγχνος in the last-named place.

᾿Α πώλεια occurs only seldom in profane Greek; first in Polyb. vi. 59. 5, of μὲν
κτησάμενα πρὸς τὴν τήρησιν, of δ᾽ ἕτοιμα παραλαβόντες πρὸς THY ἀπώλειαν εὐφυεῖς
εἰσιν. Often in the LXX.= perdition, without representing any one fixed Hebrew word ;
eg. it stands for 138, inf., Prov. xi. 10, xxviii. 28; for TM, Deut. xxxii. 35; Job xxi. 30;
Jer, xviii, 17, e¢ al. ; for Mgev’, ov Hiphil and Niphal, οὐ al. ; Plut. Consol. ad Apol. 28

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;
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᾿Απώλεια 798 Ὅμοιος

116 C); Apophth. lacon. 221 Ο. In the Apocrypha, especially in Ecclus, ix. 9, xvi. 9,
xx. 25, xli. 10, εἰ al.; Wisd. v. 7. While the Hebrew words for ἀπόλλυμε are hardly
used in exactly the same sense as ἀπολ. in Paul’s and John’s Epistles, in some places
they approach very near to the N. T. usage; for example, Ps, i. 6, ix. 4, 6, xxxvii. 20,
lxviii. 3, lxxiii. 27, Ixxxiii. 18, xcii. 10; Isa. xli. 11, 1x. 12. The form ἀπολλύω occurs
sometimes in Plato, also Ecclus. xlix. 7; see Rom. xiv. 15.

Ὅμοιος, a, ov, from ὁμός connected with ἅμα, like the Latin simul, similis. Old
High German sama (idem), “ sammt,” Curtius 322=like in kind, of the same kind, like ;
ef. ποῖος, ofos; see below. It denotes coincidence in kind or quality, while ἔσος refers
primarily to quantity; ὅμοιος compares, ἔσος (Sanscrit vishu=according to both sides,
Curtius 378) runs on the same lines, but weighs, and denotes equal reckoning, equal
possession, etc., and expresses, ¢g., the honesty and justice of a judge or judgment,
whereas ὅμοιος would compare the judge with others, and would designate the judgment
as coinciding with another judgment. ᾿Ισότης signifies equality in estimating, equal
justice, integrity and equity ; ὁμοιότης, coincidence or agreement, 6... of nature, kind, look,
of a picture, οἷο; Plat. Legg. viii. 848 B, τὴν τῆς ὁμοιότητος ἰσότητα ἡ νομὴ πᾶσιν
ἀποδιδότω τὴν αὐτήν. The verb icodv=to make equal; ὁμοιοῦν τε ῦο make like or
coincident, to liken; οἵ, Aristot. Cat, 6, τὸ λευκὸν ἔσον τε καὶ ἄνισον οὐ πάνυ ἀλλ᾽
ὅμοιον, ὥστε τοῦ πόσου μᾶλλον ἂν εἴη ἴδιον τὸ ἴσον τε καὶ ἄνισον λέγεσθαι. “Ομοιος and
ἴσος do not differ as similarity and equality in mathematics, as if ὅμοιος were less than
ἴσος ; they do not indicate a difference in measurement or degree, but denote the same
thing from different points of view; so that in many cases they may be interchanged,
and very often are combined in order to give full expression to or to strengthen the idea ;
compare eg. Plato, Parmen. 140 E, et al. Οἱ ὅμοιοι, for example, was a term. techn. in
Sparta for those who had equal rights to magisterial offices, as distinct from the
ὑπομείονες, among the Persians ὁμότιμοι ; cf. Hermann, (reich. Staatsaltertiimer, ὃ 47. 10 ;
Sturz, Lex, Xen. ; Xen. Hell. iii. 5.5; Rep. Lac. x. 7, et al.; οἱ ἴσοι καὶ ὅμοιοι in Thuce.,
Dem., and others =those having equal rights and position ; οἱ ἴσοι by itself does not occur.
Elsewhere also oi ὅμ., those having like opinions, belonging to the same party, ὁ oy. of a
friend, Plat. Gorg. 510 B; οἵ, Conv. 195 B. “Ὅμοιος is the common, eg. μοῖρα, the
common fate or lot, in which many or all have part, which all share ; ton μοῖρα, the like
lot, the same fate, 71. ix. 318, xi. 705—a distinction very easily obliterated; Plato,
Rep. v. 472 D, τὴν ἐκείνοις μοῖραν ὁμοιοτάτην ἕξειν. “Ὅμοιος does not signify a
similarity which admits of differences, a mere similarity, but a similarity which consists
in coincidence; hence very often ὃν καὶ 6uovov=one and the same; compare ὅμοιος with
οἷος following, eg. Xen, Hell. iv. 2. 11, καὶ ταῦτα ὅμοιος εἶ οἷόσπερ καὶ τἄλλα. Where
ἴσος and ὅμοιος are distinguished as in mathematics, ἴσος excludes every difference,
while dy. not so much makes the difference prominent, but rather denotes the coincidence

or agreement in the difference or in spite of it, Aristotle, Metaph. ix. ὃ,
2D

“Ὅμοιος 799 “Ὅμοιος

So also throughout biblical Greek =of the same kind, like. Not often in the LXX.,
only once answering to the particle of comparison 3, Ezek. xxxi. 8. Oftenest=j%, with:
γένος, Lev. xi. 14, 15, 16, 19, 22; Deut. xiv. 13-18.—Gen. ii. 20, ody εὑρέθη βοηθὸς
ὅμοιος αὐτῷ --Ἶ 25; cf. Job xxxvii. 23, οὐχ εὑρίσκομεν ἄλλον ὅμοιον τῇ ἰσχύϊ αὐτοῦ ;
Prov. xxvi. 4; Song ii. 9.—Isa. xiv. 14, ἔσομαι ὅμοιος τῷ ὑψίστῳ -- ΠῚ ; cf. Dan. iii. 26,
ἡ ὅρασις τοῦ τετάρτου ὁμοία vid θεοῦ ; vii. 5, θηρίον ἕτερον ὅμοιον ἄρκτῳ ; Job xli. 25,
οὐκ ἔστιν οὐδὲν ἐπὶ τῆς γῆς ὅμοιον αὐτῷ --ῶὐ. In like manner in the Apocrypha, ef.
Wisd. xviii. 11, ὁμοίᾳ δίκῃ δοῦλος ἅμα δεσπότῃ κολασθεὶς καὶ δημότης βασιλεῖ τὰ αὐτὰ
πάσχων ; Wisd. xvi. 1, δι’ ὁμοίων ἐκολάσθησαν ἀξίως; xi. 14; Judith xii. 3; 3 Mace.
xi, 20; Wisd. xiii. 7, πρώτην φωνὴν τὴν ὁμοίαν πᾶσιν ἶσα κλαίων; xv. 16, οὐδεὶς yap
αὐτῷ ὅμοιον ἄνθρωπος ἰσχύει πλάσαι Ov.; 4 Mace. xiv. 14, τὰ ἄλογα ξῶα ὁμοίαν eis τὰ
ἐξ αὐτῶν γεννώμενα συμπάθειαν καὶ στοργὴν ἔχει τοῖς ἀνθρώποις. Thus to denote
existences of the same kind, xiii. 14, πᾶν ζῶον ἀγαπᾷ τὸ ὅμοιον αὐτῷ καὶ πᾶς ἄνθρωπος
τὸν πλησίον αὐτοῦ ; xxvii. 9, πέτεινα πρὸς τὰ ὅμοια αὐτοῖς καταλύσει; xxviii. 4,
ἐπ’ ἄνθρωπον ὅμοιον αὐτῷ οὐκ ἔχει ἔλεος. LEcclus. xiii. 15, compare ver. 16 ; Tob. viii. 6.
Of like nature, the like of one, Ecclus, xxx. 4, ὅμοιον yap αὐτῷ κατέλιπε pet αὐτόν ; xliv.
19, xlv. 6, xlviii. 4; 1 Mace. ix. 29. Like in appearance, Tob. vii. 2, ὡς ὅμοιος ὁ
νεανίσκος οὗτος τῷ ἀδελφῷ prov. See also ὁμοίως. It is not otherwise in the N. T.
Thus it places (a) the two commandments, which form the sum of the law, as on a par
with each other, Matt. xxii. 38,39, αὕτη ἐστὶν ἡ μεγάλη καὶ πρώτη ἐντολή. δευτέρα ὁμοία
αὐτῇ; Mark xii. 81. It denotes the rest that are of the same kind in Gal. v. 21, καὶ τὰ
ὅμοια τούτοις, after a list of ἔργα τῆς σαρκός. Compare Jude 7, τὸν ὅμοιον τρόπον
τούτοις ἐκπορνεύσασαι κιτλ. Further, compare John viii. 55, ἔσομαι ὅμοιος ὑμῶν
ψεύστης, a liar like you; Matt. xi. 16, ὁμοία ἐστὶν παιδαρίοις ; Luke vii. 81, 82. So
also sameness, not similarity, is meant in Acts xvii. 29, γένος οὖν ὑπάρχοντες τοῦ θεοῦ,
οὐκ ὀφείλομεν νομίζειν, χρυσῷ ἢ ἀργύρῳ ἢ λίθῳ, χαράγματι τέχνης Kai ἐνθυμήσεως
ἀνθρώπου τὸ θεῖον εἶναι ὅμοιον ; cf. Rom. i. 23; Rev. xviii. 18, τίς ὁμοία τῇ πόλει τῇ
μεγάλῃ; xiii. 4; 1 John iii. 2, ὅμοιοι αὐτῷ ἐσόμεθα, where the likeness does not refer
to the moral character which in ver. 3 and ii. 29 is only the presupposition of and
preparation for likeness with Christ hereafter (ver. 5) in His future manifestation, ii, 28,
and in His present state of glory, John xvii. 24.

(6) A difference being granted, ὅμοιος denotes the harmony or concord which exists
notwithstanding, as in John ix. 9, ἄλλοι ἔλεγον ὅτι οὗτός ἐστιν, ἄλλοι ἔλεγον οὐχί, ἀλλὰ
ὅμοιος αὐτῷ ἐστίν, where we must translate similar or resembling. But the translation
like is to be retained when the word occurs in parables, Matt. xiii. 31,33, 44, 45, 47, 52,
xx. 1; Luke vi. 47—49, xii. 36, xiii, 18, 19, 21 (in Mark as) ; Rev. i. 13, 15, ii. 18,
iv. 3) 6, 7) ix. 7,'10; 19)-xi.. ΤΆ χὴν Ὁ, 21; ΧΙ "324 xvid 3; azn das:

As in profane Greek it is for the most part construed with the dative ; with the gen.
only in John viii. 55 (Lachm., Westc. read ὑμῖν), Isa. xiii: 4. The brevity of expression,
usual in profane Greek, which does not repeat that which agrees with two subjects, but

“Ὅμοιος 800 ὋὉμοιότης

puts the word as agreeing with the second subject only, as ὁμοίαν ταῖς δούλαις εἶχε τὴν
ἐσθῆτα, Xen. Cyr. v. 1. 4, occurs also and more frequently in biblical Greek, Job xxxvii.
23; Dan. iii. 26; 4 Mace. xiv, 14 (see above); Wisd. xi. 14; Jude 7; Rev. ix. 7,x. 19,
xvi. 13. Compare 1 Esdr. v. 67, ὁμοίως γὰρ ὑμῖν ἀκούομεν τοῦ κυρίου ἡμῶν.

‘O pois, like, of equal degree or manner, and denoting perfect agreement. In the
LXX. rare; Prov. xix. 29; Esth. i. 18; Ezek. xlv. 11. In the Apocrypha, Wisd. vi. 8,
ὁμοίως προνοεῖ περὶ πάντων ; xi. 11, ἀπόντες Kal παρόντες ὁμοέως ἐτρύχοντο ; xv. 7 ;
Ecclus. xxiv. 11; Tob. xii. 3; 1 Esdr. v. 66, vi. 30, viii. 20; 2 Mace. x. 86. Wisd.
xviii. 9, τῶν αὐτῶν ὁμοίως Kal ἀγαθῶν καὶ κινδύνων μεταλήψεσθαι. 4 Mace. xi. 15, εἰς
τὰ αὐτὰ γὰρ γεννηθέντες καὶ πραφέντες ὑπὲρ τῶν αὐτῶν καὶ ἀποθνήσκειν ὀφείλομεν
ὁμοίως. In the N. T. Matt. xxii. 26, ὁμοίως καὶ ὁ δεύτερος ; xxvi. 35, xxvii. 41; Mark
xv. 31,; Luke iii. 11, v. 10, 33; vi. 31, x. 32) ‘37, xiii 3yxvi. 25, xvii. 28, 31,
xxii. 36; John v. 19, vi. 11, xxi. 13; Rom. i. 27; 1 Cor. vii. 8, 4, 22; Heb. ix. 21;
Jas. ii, 25; 1 Pet. iii. 1, 7, v.5; Jude 8; Rev. ii. 15, viii 12. Noteworthy is Mark
iv. 16, καὶ οὗτοι ὁμοίως εἰσὶν of «.7.r.; cf. ver. 15. Luke xvi. 25, ἀπέλαβες τὰ ἀγαθά
σου ἐν τῇ ζωῇ σου καὶ Adfapos ὁμοίως τὰ κακά. With Rom. i. 27, ὁμοίως τε καὶ of
ἄῤῥενες (Tisch. 8, Treg., Westc.), cf. Xen. Cyr. i. 6. 25, τῶν ὁμοίων σωμάτων οἱ αὐτοὶ πόνοι
οὐχ ὁμοίως ἅπτονται ἄρχοντος τε ἀνδρὸς καὶ idiwrov. De re equ. i. 3, ὁμοίως βαίνουσι τῷ
re ἰσχυροτάτῳ καὶ τῷ μαλακωτάτῳ τοῦ ποδός. Accordingly it is to be translated just as
or like as also the men, whereas the Alex. reading adopted by Griesb., Lachm., Tisch. 7, Op.
δὲ xal=even so also the men; compare Polyb. iv. 87. 7, ὁμοίως δὲ καὶ πεοὶ τοῦ μέλλοντος
διέταξε.

Ὁ μοιότης, τος, ἡ, likeness, agreement and similarity realized thereby ; Plat. Tim.
Ixxy. D, τὰ νεῦρα κύκλῳ περὶ τὸν τράχηλον ἐκόλλησεν ὁμοιότητι. Charm. 166 B, ὁμοι-
ὁτητά τινα ζητεῖς αὐτῆς ταῖς ἄλλαις. Legg. viii. 836 E, τὴν τῆς εἰκόνος ἑμοιότητα.
Tim. 81 D, τὰ μὲν τῆς τροφῆς εἰσιόντα οὐκέτι δύναται τέμνειν εἰς ὁμοιότητα ἑαυτοῖς.
Polyb. vi. 53. ὅ, ἡ δὲ εἰκὼν ἔστι πρόσωπον εἰς ἑμοιότητα διαφερόντως ἐξειργασμένον καὶ
κατὰ τὴν πλάσιν καὶ κατὰ τὴν ὑπογραφήν. Plut. de aud. poet. 7 (25 C), τὴν δὲ ὁμοιότητα
τοῦ ἀληθοῦς οὐ προχείπει. Ad prine. iner. 3 (780 Ἐ), ἄρχων δὲ εἰκὼν θεοῦ τοῦ πάντα
κοσμοῦντος, οὐ Φειδίου δεόμενος πλάττοντος. . . GAN αὐτὸς αὐτὸν εἰς ὁμοιότητα θεῷ
δι’ ἀρετῆς καθιστάς. Liven where some difference is apparent, stress is not laid upon this,
but always upon the agreement or harmony. In biblical Greek seldom. LXX. only
Gen. i. 11 -- Ὁ (see ὅμοιος), κατὰ γένος καὶ καθ᾽ ὁμοιότητας Apocrypha, 4 Macc. xv. 3,
ψυχῆς δὲ καὶ μορφῆς ὁμοιότητα εἰς μικρὸν παιδὸς χαρακτῆρα θαυμάσιον ἐναποσφραγίξοντα.
Wisd. xiv. 9, ἐξεβιάσατο τῇ τέχνῃ τὴν ὁμοιότητα εἰς τὸ κάλλιον, here of the image=
similarity. In the N. T. only in Heb. vii. 15, καθ᾽ ὁμοιότητα Μέλχισ. ἀνίσταται ἱερεὺς
ἕτερος, different from the Levitical priests, of another kind, that of Melchizedek ; iv. 15,
πεπειρασμένον κατὰ πάντα καθ᾽ ὁμοιότητα χωρὶς ἅμ. Luther rightly renders “ like as
Wwe are,”

ὉὉμοιόω 801 ‘Opotwors

‘Oporto, ὡμοίωσα, ὡμοίωκα ; Rom. ix. 29, ὁμοιώθημεν for mp. ; so also the Alex.
in Isa. i. 9, like ἐξομολογεῖτο, Tob. xi. 16; ὀνομάσθη, 1 Mace. xiv. 10, e¢ al. Sturz,
de dial. mac. et alex. p. 124, to make like, to make coincident, or in harmony with; in
biblical Greek also to esteem like, to hold as like, passive to be like, to resemble.
(1) Active (a) to make like or agreeing with, e.g, εἴδωλόν tux; Eur. Hel. 33; Plat. Parm.
148 B, ὡμοίου δὲ ποῦ τὸ ἕτερον. So LXX.=705, Isa. xl. 18, 25, xlvi. 5, τίνι pe
ὡμοιώσατε ; Were, τεχνάσασθε ; Ezek. xxxi. 2; Hos. iv. 5; Wisd. xiii, 14; Ecclus,
xxxvi. 17, xxxviii, 27, xlv. 2. Not thus in the N. T. (Ὁ) to regard as like, to compare.
Very seldom thus in profane Greek, Plut. Cim. et Lucull.i. 5, ob yap ἄξιον ὁμοιῶσαι τῷ νοτίῳ
τείχει τῆς ἀκροπόλεως... τοὺς ἐν Νέᾳ πόλει θαλάμους x.t.d. Cf. ὁμοίωσις, comparison,
Lucn. pro imagin. 19; οἵ, ἀφομοιοῦν. LXX.=705, Song i. 8; Lam. ii. 13. In the
Apocr. Wisd. vii. 9; Ecclus. xxxvii. 24. In the N. T. Matt. vii. 24, xi. 16; Mark
iv. 30; Luke vii. 31, xiii. 18, 20.—(II.) Very often both in profane and in biblical
Greek the passive ὁμοιοῦσθαι -- ἰο be made like, to become like, in the historic tenses = to
regard as like, to liken, Plato, Rep. vi. 498 E, ἄνδρα ἀρετῇ παρισωμένον καὶ ὡμοιουμένον.
Thue. iv. 92. 6, dv χρὴ μνησθέντας ἡμᾶς τούς te πρεσβυτέρους ὁμοιωθῆναι, v. 103. 2,
ὃ ὑμεῖς. . . μὴ βούλεσθε παθεῖν, μηδὲ ὁμοιωθῆναι τοῖς πόλλοις. So in the LXX.=n05,
Niphal, Isa. i. 9, ὡς Γύμοῤῥα ἂν ὡμοιώθημεν ; Ezek. xxxi. 18 ; Hos. iv. 6, xii. 10; Zech.
i 12; Ps. exliv. 4, ἄνθρωπος ματαιότητι ὡμοιώθη, ai ἡμέραι αὐτοῦ ὡσεὶ σκιὰ
παράγουσι. Ps, Ἰχχχῖχ. 7, τίς ὁμοιωθήσεται τῷ κυρίῳ ἐν υἱοῖς θυ; Ps. Ixxxiii. 1, xlix.
13, 21, cii. 7. =5vin, Niphal, Ps. xxviii. 1, exliii. 7. =nis, Niphal, to concede to, to grant,
Gen. xxxiv. 15, ἐν τούτῳ ὁμοιωθησόμεν ὑμῖν. Ver. 22, ἐν τούτῳ μόνον ὁμοιωθήσονται
ἡμῖν οἱ dvOp. Ver. 23, compare of ὅμοιοι, of the like authorized. In images and com-
parisons=to liken, to be like, Song ii. 17, vii. 7, viii. 14; Ezek. xxxii, 2 -- ΠῚ,
Niphal—In the Apocrypha, Ecclus. xiii. 1, xxv. 11; 1 Mace. iii. 4. Of imitated
similarity with deficient resemblance, only in Bar. vi. 39, τοῖς ἀπὸ τοῦ ὄρους λίθοις
ὡμοιωμένοι εἰσὶ τὰ ξυλινὰ καὶ τὰ περίχρυσα καὶ τὰ περιαργύρια, οἱ δὲ θεραπεύοντες
αὐτὰ καταισχυνθήσονται.---Τὰ the N. T. Matt. vi. 8, μὴ οὖν ὁμοιώθητε αὐτοῖς ; Acts
xiv. 11, of θεοὶ ὁμοιωθέντες ἀνθρώποις κατέβησαν =“ as like to men,” “ as in our like-
ness ;” compare Eur. Bacch. 1348, ὀργὰς πρέπει θεοὺς οὐχ ὁμοιοῦσθαι βροτοῖς ; Heb.
ii, 17, ὥφειλεν κατὰ πάντα τοῖς ἀδελφοῖς ὁμοιωθῆναι, not to become like, but to
resemble ; Rom. ix. 29 from Isa. i.9. In the parables, ἡ. Bac. τ. 0. ὡμοιώθη, ὁμοιωθήσεταί
τινι, Matt. xiii. 24, xviii. 23, xxii. 2, xxv. 1; ef. vii. 26.

Ὁ μοίωσις, ews, ἡ, (a) active, the making like, assimilation; in the latter sense
Lucian, pro imag. 19; in the former, Plato, pin. 990 Ὁ), τῶν οὐκ ὄντων ὁμοίων ἀλλήλοις
φύσει ἀριθμῶν ὁμοίωσις. Usually and in biblical Greek always (Ὁ) passive, resem-
blance ; not the image, the thing itself, but that wherein it coincides with something
else, the coincidence, point of resemblance, similarity; Plato, Theact. 176 B, φυγὴ δὲ
ὁμοίωσις θεῷ κατὰ τὸ δυνατόν' ὁμοίωσις δὲ δίκαιον καὶ ὅσιον μετὰ φρονήσεως γενέσθαι.

Ὁμοίωσις 802 ὋὉμοίωμα

Aristotle, De plant. ii. 6, πολλάκις ἐν φυτοῖς ἄλλο φυτὸν γεννᾶται οὐ τοῦ αὐτοῦ εἴδους καὶ
τῆς αὐτῆς ὁμοιώσεως, where ou. is=likeness of kind, species; Plut. De adulat. 9 (53 C);
Sext. Emp. Hypot. pyrrhon. 75, καθ᾽ ὁμοίωσιν κρίνειν, according to analogy. Upon the
whole not often in profane Greek. In the LXX.="%09, Ps. lviii. 5, θυμὸς αὐτοῖς κατὰ
τὴν ὁμοίωσιν τῆς ὄφεως. Gen. i. 26, κατὰ εἰκόνα ἡμετέραν καὶ καθ᾽ ὁμοίωσιν. So Jas.
iii. 9, τοὺς ἀνθρώπους καθ᾽ ὁμοίωσιν θεοῦ γεγονότας. It is not necessary to suppose a
meaning such as image, even in Ezek. i, 10, ὁμοίωσις προσώπων αὐτῶν προσ. ἀνθρώπου
«.7.¥., Where we should rather call to mind Aristotle, J.c.; nor again in Dan. x. 16, ὡς
ὁμοίωσις υἱοῦ avOp. ἥψατο τῶν χειλέων pou =“as one who belongs to the υἱοῖς ἄνθρ."
Ezek. viii. 10 (Alex.), πᾶσα ὁμοίωσις ἑρπετοῦ καὶ κτήνους, here=™ 232A, viewed in a
Greek manner, yet not=image, but the very likeness, or true species of, etc.

Ὁμοίωμα, τος, τό, that which is made like, image, likeness; Plat. Parm. 132 D,
τὰ μὲν εἴδη ταῦτα ὥσπερ παραδείγματα ἐστάναι ἐν TH φύσει, τὰ δὲ ἄλλα τούτοις
ἐοικέναι καὶ εἶναι ὁμοιώματα; 133 D, where αἱ ἐδέαε and their ὁμοιώματα are
distinguished; cf. Tim. Locr. 94 A; Phaedr, 250 B, ὁμοιώματα δικαιοσύνης καὶ
σωφροσύνης ; Aristot. Eth. Nic. v.12; Hermen. 1, ta παθήματα τῆς ψυχῆς ὁμοιώματα
τῶν πραγμάτων, and often. The word is rare in profane Greek; it is never abstract in
the sense of likeness and agreement, but always concrete, the harmonizing, established
likeness, syn. εἰκών, save that in ὁμοίωμα the relationship to another, the agreement or
harmony with, stands prominent and determines the conception, whereas εἰκών represents
the object; compare Deut. iv. 16, μὴ ποιήσητε ὑμῖν ἑαυτοῖς γλυπτὸν ὁμοίωμα, πᾶσαν
εἰκόνα ὁμοίωμα ἀρσενικοῦ ἢ θηλυκοῦ ; Isa. xl. 19, εἰκόνα ἐποίησε τέκτων... ὁμοίωμα
κατεσκεύασεν αὐτόν ; compare also Plut. ad prince. iner, 3, under ὁμοιότης. “Ομοίωμα is
a stronger word than εἰκών ; εἰκών may even mean the pattern so far as it represents
what is copied, but ou, never. Εἰκών may indicate but little coincidence or agreement ;
ὁμοίωμα implies the greatest possible resemblance. In the LXX. it occurs very often.
It is the usual rendering for M21 (rarely ὁμοίωτις, once ὅμοιος, ἰδέα, εἰκών), in like
manner for 23h (sometimes παράδευγμα, once each ὁμοίωσις μορφή, τύπος), also NWOA
(twice = δόξα, once μορφή) ; while, on the other hand, 09¥ is usually=elay, rarely =
ὁμοίωμα. How fully it designates likeness, as something made to resemble another, is
clear from the passages above cited, Deut. iv. 16; Isa. xl. 19, and Ex. xx. 4, οὐ ποιήσεις
σεαυτῷ εἴδωλον οὐδὲ παντὸς ὁμοίωμα ὅσα ἐν τῷ οὐρ. K.7.r.; compare Deut. iv. 25, v. 8.
How decidedly the resemblance may be kept in view is evident from Isa. xl. 18, rive
ὁμοιώματι ὁμοιώσατε αὐτόν (compare ver. 25, tive με ὡμοιώσατε), where it is not like
eixav=pattern, archetype, but=“ what likeness will ye liken me to, where is there a
likeness to which ye might compare me?” Hence may be explained the transference to
the meaning form, even where a copy is not meant, as in Deut. iv. 12, ἐλάλησε κύριος
πρὸς ὑμᾶς ἐκ μέσου τοῦ πυρός... Kal ὁμοίωμα οὐκ εἴδετε κιτιλ.; ver. 15, οὐκ εἴδετε
πᾶν ὅμοι. ἐν τῇ ἡμέρᾳ. Thus ὁμοίωμα signifies (a) that which is made like, the copy,

Ὁμοίωμα 803 Ὁμοίωμα

image, -- 03, 2 Kings xvi. 10; 2 Chron. iv. 3 ;=M22n, Deut. iv. 16, 17, 18 ; τ ΠΝ,
Ex. xx. 4; Deut. iv. 16, 23, 25, v. 8;=05%, 1 Kings vi. 5, 11—1 Mace. iii. 49;
Ecclus, xxxi. 3, xxxviii, 28; likeness, Isa. xl. 11 ="853. (Ὁ) The form which something
has, in which it is seen. Thus= "3A, Deut. iv. 12, 15 ;=224, Josh. xxii. 28, Bere
ἑμοίωμα τοῦ θυσιαστηρίου κυρίου; cf. 2 Kings xvi. 10, ἀπέστειλεν τὸ ὁμ. τοῦ Ovc.=the
pattern of the altar; Ps. οχ]ῖν. 12, περικεκοσμὴημέναι ὡς ὁμοίωμα ναοῦ ;-- ΠΛ25, Ezek. i. 5,
ἐν τῷ μέσῳ ὡς ὁμοίωμα τεσσάρων ζώων καὶ αὕτη ἡ ὅρασις adtav’ ὁμοίωμα ἀνθρώπου ἐπ᾽
αὐτοῖς ; ver. 16, τὸ εἶδος τῶν τροχῶν ὡς εἶδος θαρσείς, καὶ ὁμοίωμα ὃν τοῖς τεσσάρσιν;
vv, 22, 26, viii. 2, ὁμοίωμα ὡς εἶδος ἀνθρώπου; x. 1, 10, 21, 22, ou. ὡσεὶ στερέωμα ;
xxiii, 15, ἑμοίωμα υἱῶν Βαβυλῶνος. Then also Ezek. viii. 3, x. 8, and Ps. οχῖϊν. 12,
ἠλλάξαντο τὴν δόξαν αὐτῶν ἐν ὁμοιώματει μόσχου ἔσθοντος χόρτον -- ΓΘ, It is
inanifest that even in this sense, nay, in it specially, notice is not taken of the difference
between likeness and similarity ; see ὅμοιος. Only in the signification copy the element
of comparison vanishes. According to this aspect the N. T. use of the word is to
be estimated. “Ὁμοίωμα may signify the same as the passive ὁμοίωσις, 1.6. coincidence,
similarity. But this meaning does not appear in the usage. It is in no place necessary.
The meaning copy likewise is nowhere suitable, but everywhere in the N. T. the word
has the meaning form, and this not abstract but concrete. Thus Rev. ix. 7, τὰ
ἑμοιώματα τῶν ἀκρίδων ὅμοιοι ἵπποις ; Rom. i. 23, ἤλλαξαν τὴν δόξαν τοῦ ἀφθάρτου θεοῦ
ἐν ὁμοιώματι εἰκόνος φθαρτοῦ ἀνθρ. καὶ πετεινῶν «.7.., With which compare Ps, exliv. 12.
What here is designated εἰκών is called ὁμοίωμα in Ex. xx. 4, Deut. iv. 16 sqq.; but that
which is put and presents itself in the place of God is a form or likeness, and indeed the
form of an image, etc. Soalso Rom. vi. 5, σύμφυτοι γεγόναμεν TO ὁμοιώματε τοῦ θανάτου
αὐτοῦ, “we have been planted together,” not “with the likeness or resemblance,” but
“after the form of his death ;” compare συνετάφημεν, ver. 4; ver. 10, TH dp. ἀπέθανεν ;
ver. 11, λογίζεσθε ἑαυτοὺς εἶναι νεκροὺς μὲν τῇ ἁμ.; Gal. v. 24, of τοῦ Xv τὴν σάρκα
ἐσταύρωσαν ; Col. ii. 11, 12. It says not τῷ θανάτῳ, because His death reproduces
itself in us in baptism. If the meaning likeness is rejected then in Rom, v. 14, τοὺς μὴ
ἁμαρτήσαντες ἐπὶ τῷ Op. τῆς παραβάσεως Addy, it must also be taken in the meaning
form ; and very significant this is, for sin is meant, which being the form of Adam’s sin
reproduces itself, so that it is ὅμ. map. A.; or, if further qualified, it is such an ὁμοίωμα.
It is accordingly impossible to explain the two remaining passages—Rom. viii. 3 and
Phil. ii. 7 —differently ; Rom. viii. 3, ὁ θεὸς τὸν υἱὸν αὐτοῦ πέμψας ἐν ὁμοιώματε σαρκὸς
ἁμαρτίας. We have not here to think only of a mere similarity, with a surmise of the
difference (against which see ὅμοιος), which is never the case with ὁμοίωμα, nor is @ copy
of σ. ἅ, at all admissible. When the Son appeared and manifested Himself, the means of
His manifestation was an ὁμοίωμα σ. ἃ. He was, like ourselves, a form of the flesh of
sin; compare John i. 14, ὁ λόγος σὰρξ ἐγένετο, and ἐν σαρκὶ ἐλελυθώς, 1 John iv. 2.
In like manner Phil. ii. 7, ἐν ὁμοιώματι ἀνθρώπων γενόμενος, “ having become what men
become,” so that-thus. He was an ἑμοίωμα. ἀνθρώπου, καὶ σχήματι εὑρ. ὡς. ἀνθρ. See

ὋὉμοίωμα 804 ᾿Αφομοιόω

especially Holsten in Jahrb. fiir prot. Theol. 1875, p. 451; Holsten, zwm Ev. des Paul.
τ. Petr. p. 437, who, however, does not sufficiently regard the difference between likeness
and form. Zeller in the Jahrb. fiir wissenschaftl. Theol. 1870, p. 301 sqq., attributes to
ὁμοιώμα just the two meanings which are to be rejected, namely that of abstract
similarity, and that of the difference of likeness ; and so most expositors,

"A φομοιόω, to copy, to make like; passive, to become like, in the historic tenses, to
be like, and indeed as a copy, which distinguishes the compound from the simple verb;
compare Plato, Rep. iii. 395 B, ὧν τὰ μίμητά ἐστιν ἀφομοιώματα. The ὁμοίωμα need
not always be an ἀφομοίωμα. This, as well as the difference of meaning between the
active and the passive, must be kept in view in explaining the only N. T. passage
(Heb. vii. 3) of Melchizedek, ἀφωμοιωμένος δὲ τῷ υἱῷ τοῦ θεοῦ, “as a copy resembling
the Son of God,” before which all inadequate representations imputed to the writer must
give way. ‘The adj. ἀφόμοιος is rare, guaranteed it would seem only in the prologue to
Ecelus., εὗρον οὐ μικρᾶς παιδείας ἀφόμοιον, either=a translation of no small culture, or
expressed after the analogy of τύπος τῆς διδαχῆς, ἔκτυπος, ὑποτύπωσις. The verb
ἀφομοιοῦν occurs not very seldom in Plato, Xen., Aristotle, Plutarch, and this (I.) in the
active ; (a)=to copy; Xen. Mem. iii. 10. 2, ra καλὰ εἴδη ἀφομοιοῦντες. . . ἐκ πολλῶν
συνάγοντες τὰ ἐξ ἑκάστου κάλλιστα, οὕτως ὅλα τὰ σώματα καλὰ ποιεῖτε φαίνεσθαι ;
Plat. Crat. 427 B, C, ἀφομοιοῦν τοῖς γράμμασι τὰ ἔργα, where the dative does not indicate
the reference, but is dat. instr.= res literis exprimere ; cf. Aristot. Metaph. xiii. 5, ἀφομοιοῦν
ταῖς ψήφοις τὰς μορφὰς τῶν φυτῶν. But usually (Ὁ) to make like, τινί, Xen, Hg. ix. 9,
TH χαλαρότητι λείω Sei αὐτὸν ἀφομοιοῦν ; Plat. Rep. iii. 396 A, οὐδὲ μαινομένοις
ἀφομοιοῦν αὑτοὺς ἐν λόγοις οὐδ᾽ ἐν ἔργοις ; ii, 382 Ὁ, τῷ ἀληθεῖ τὸ ψεῦδος ; Crat. 424 D,
426 D; Aristot. Pol. i. 2, ὥσπερ δὲ καὶ τὰ εἴδη ἑαυτοῖς ἀφομοιοῦσιν οἱ ἄνθρωποι, οὕτω
καὶ τοὺς βίους τῶν θεῶν ; Rhet. ad Alex. 8, τοῖς τῶν πολλῶν ἤθεσιν ἀφομοίου τὰς σαυτοῦ
πράξεις ὅτε μάλιστα. In Plutarch always πρός τι; Aleib. xxiii. 4, ὁ χαμαιλέων πρὸς év
ἐξαδυνατεῖ χρῶμα τὸ λευκὸν ἀφομοιοῦν ἑαυτόν ; Aemil. P.i. 1, ἀφομοιοῦν πρὸς τὰς ἐκείνων
ἀρετὰς τὸν Biov.; Dion, x. 2; Arat. i. 2, ad prine. inerud. iii. (781 A). Hence (ὦ
sometimes but rarely=to compare; see ὁμοιοῦν ; Plat. Rep. viii. 564 B, ods δὴ ἀφωμοιοῦμεν
κηφῆσι, τοὺς μὲν κέντρα ἔχουσι, τοὺς δὲ ἀκέντροις ; ibid. vii. 517 B. Connected with the
meaning to make like, we have (11.) the passive=to become like, or ἐο present oneself as
like ; in the historical tenses, to compare. Thus Plat. Rep. iii. 396 B, μήτε μαίνεσθαι
μήτε μαινομένοις ἀφομοιοῦσθαι; vi. 500 C, ταῦτα μιμεῖσθαί τε καὶ ὅτι μάλιστα
ἀφομοιοῦσθαι; Tim. 50 D, 68 C; Vir. civ. 210 E; Aristot. Hist. animal. vi. 23, μέγεθος
τοῦ σώματος Kai ἡ ἰσχὺς τῷ θήλει ἀφομοιοῦται (parall. γίνεται). In the historic tenses =
to liken; see Plat. Sophist. 240 A, εἴδωλον--- τὸ πρὸς τἀληθινὸν ἀφωμοιωμένον ἕτερον ;
Tim. 31 A; Parmen. 132 D, καθ᾽ ὅσον αὐτῷ ἀφωμοιώθη; Rep. iii. 416 B, ἀντὶ
“ξυμμάχων εὐμενῶν δεσπόταις ἀγρίοις ἀφομοιωθῶσιν ; Tim. 46 A. Thus in the few places
in biblical Greek; Bar, vi. 71, νεκρῷ ἐῤῥιμένῳ ἐν σκότει ἀφομοίωνται οἱ θεοὶ αὐτῶν

᾿Αφομοιόω 805 ᾿Αφορίζω

ξύλινοι κιτιλ.; Vi. 63, ταῦτα δὲ οὔτε ταῖς εἰδέαις οὔτε ταῖς δυνάμεσιν αὐτῶν ἀφωμοιωμένα
ἐστίν; vi. 5, εὐλαβήθητε οὖν μὴ καὶ ὑμεῖς ἀφομοιωθέντες τοῖς ἀλλοφύοις ἀφομοιωθῆτε ;
compare the passive of ὁμοιοῦν, δικαιοῦν. Thus also in Heb. vii. 3, ἀφωμοιωμένος ; see
above.

Εὐπροσωπέω, not attested in profane Greek, first appearing in ecclesiastical and
Byzantine writers, from εὐπρόσωπος, one who has a fair aspect, which is not rare in
profane Greek, Xen. Mem. i. 3. 10; Plato, Ale. 1. 132 A; Charm. 144 Ὁ. Suidas
= εὔμορφος. Also applied figuratively to word and speech, and here in the contrast
between appearance and reality = making a show, eg. Herod. vii. 168. 2, ὑπερκρίναντο
μὲν οὕτω εὐπρόσωπα ; Dem. xix. 149, λόγους εὐπροσώπους καὶ μύθους. Hence=to have
a fair appearance, Gal. vi. 12, θέλουσι εὐπροσωπῆσαι ἐν σαρκί; see σάρξ, and Matt.
xxiil, 28 ; likewise ἀρέσκω.

᾿Α φορίξω, to fix limits, eg. τὸ ὄρος, Ex. xix. 23; Plato, Crit. 110 E, καταβαίνειν
Tous ὅρους... πρὸς θαλάττῃ ἀφορίζοντας tov” Acwrov. Hence to mark off, to separate,
(a) absolutely to separate, divide, cut of something from another, so that it shall be by
itself, and not together with the other. Thus often in Plato, Aristotle. Plato, Hipp.
maj. 298 D, ἀφωρίσατε τοῦ ἡδέος τὸ ταύτῃ ἡδὺ ἣ λέγετε καλόν. In the LXX. it
answers to no Hebrew word in particular; it stands for 512, Hiphil, with the more usual
διαστέλλειν, also διαχωρίξειν, διορίζειν =o, Hiphil, with the usual ἀφαιρεῖν ; = 30,
usually rendered ἀποκλείειν ;= 2, Hiphil, with ἐπιβάλλειν, ἀναφέρειν, ἀναιρεῖν, and
others. Mainly absolute = to separate, to put asunder, for 130, Lev. xiii. 4, 5, 11, 21, 26,
31, 33, 50, 54, xiv. 38, 46; Num. xii. 14,15. Cfh= ὉΡΉΣΠ, Deut. iv. 41; Josh. xvi. 9;
Isa. lvi. 3, ἀφορισμῷ ἀφοριεῖ με κύριος ἀπὸ τοῦ λαοῦ αὐτοῦ ; cf. Lev. xiii. 11, ἀφοριεῖ
αὐτὸν ὅτι ἀκάθαρτός ἐστιν. So in the N. T. Matt. xiii. 49, τοὺς πονηροὺς ἐκ μέσου τῶν
δικαίων; xxv. 32, τὰ πρόβατα ἀπὸ τῶν ἐρίφων. Cf. Acts xix. 9, ὡς δέ τινες ἐσκληρύνοντο
καὶ ἠπείθουν κακολογοῦντες... ἀποστὰς ἀπ᾽ αὐτῶν ἀφώρισεν τοὺς μαθητάς. In 2 Cor,
vi. 17 the middle with pass. aor., ἐξέλθατε ἐκ μέσου αὐτῶν καὶ ἀφορίσθητε, from Isa.
li. 11. Without further description of the place, Gal. ii. 12, ὑπέστελλεν καὶ ἀφώριξεν
ἑαυτόν; Luke vi. 22, ὅταν ἀφωρίσωσιν ὑμᾶς, syn. ἀποσυναγωγοὺς ποιήσωσιν ὑμᾶς. No
other examples of this use occur; the meaning is indicated by the connection, for it
follows, καὶ ὀνειδίσωσιν καὶ ἐκβάλωσιν τὸ ὄνομα ὑμῶν ὡς πονηρόν. We must bear in
mind Lev. xiii. 11; Isa. lvi. 3, especially 733 = διαστέλλειν, 2 Esdr. x. 8, ἀναθεμα-
τισθήσεται πᾶσα ἡ ὕπαρξις αὐτοῦ καὶ αὐτὸς διασταλήσεται ἀπὸ ἐκκλησίας τῆς μετοικίας.
Further, ἀφωρισμένον -- 01, Lev. xxvii. 21, which elsewhere is = ἀνάθεμα, which see.
(Ὁ) Relatively, to separate for a definite purpose, so especially ri, τινὰ ἔναντι κυρίου
Ξε ἢ), Hiphil, and τῷ κυρίῳ =n, both of the so-called heaving, MN, Ex. xxix, 24, 26 ;
Lev. x. 15, xiv. 13; Num. xviii, 24; Ezek. xlv. 1, 13, xlviii. 9; cf Num. viii. 11, ἀφοριεῖ
᾿Ααρὼν τοὺς Λευίτας ἀπόδομα ἔναντι κυρίου παρὰ τῶν υἱῶν "Iop, Further, Lev. xiii. 11,
ὁ θεὸς ὑμῶν ὁ ἀφορίσας ὑμᾶς ἀπὸ πάντων τῶν ἔθνων εἶναί μοι; compare regarding the

᾿Αφορίξω 806 ᾿Αποδιορέξω

cities of refuge, Deut. iv. 41 (2723) and Josh. xxi. 27, 32, πόλεις ἀφωρισμέναι = pope,
So Acts xiii. 2, ἀφορίσατέ μοι tov Βαρνάβαν καὶ Σαῦλον εἰς τὸ ἔργον ὃ προσκέκλημαι
αὐτούς : Rom. i. 1, κλητὸς ἀπόστολος ἀφωρισμένος εἰς εὐ. θεοῦ, cf. ver. 5; Gal. i. 15,
εὐδόκησεν ὁ ἀφορίσας pe ἐκ κοιλίας μητρός μου Kal καλέσας... ἵνα eayyerdivwpas
κατὰ, Here it is not synon. with ἁγιάξειν, side by side with which it only seldom
appears (Ex. xix. 23, xxix. 27), but rather with ἐκλέγεσθαι in its distinctively biblical
use, cf. Lev. xiii. 11, and denotes separation and appointment to special service, like
bai = διαστέλλειν, Num. viii. 14; 1 Chron. xxiii. 13 ; Ezra viii. 24. ᾿Εκ κοιλίας μητρός
μου does not designate the place whence, but is a statement of time, like 239, Judg.
xvi. 18; Isa. xliv. 2, xlix. 1, 5; compare Jer. i. 5, πρὸ τοῦ με πλάσαι σε ἐν κοιλίᾳ, with
158. xlix. 5, ὁ πλάσας pe ἐκ κοιλίας, therefore =“ ever since I was in my mother’s womb.”

᾿Αποδιορίξω occurs in profane Greek only in Aristotle, Pol. iv. 4, with the
meaning to define more exactly, to determine with reference to each individual, not to
divide even to individuals; it answers to διορίζειν in the sense to determine, discernendo
definere, so that ἀπό makes prominent the holding apart from each other of the several
portions or elements, and thus strengthens the διά, Accordingly Hofmann explains
Jude 19, οὗτοι εἰσιν οἱ drrodvopifovres, making the word dependent on the preceding τῶν
ἀσεβ., as = “ philosophers of ungodliness who make their wickedness the subject of an
all-defining mental activity.” But the import of ἀποδιορίζειν does not necessitate this
forced arrangement of the words (cf. vv. 12, 16). The signification of the word here is
in keeping with that of διορίζειν, and there is no reason for limiting it according to the
sense which the passage in Aristotle suggests. ᾿Αποδιορίζειν relates itself to διορίξειν,
not only as ἀποδιαιρεῖσθαι, “to distinguish from each other in each division” (διαιρ.),
“to make a subdivision,” does to διαιρεῖσθαι, but also as ἀποδιαστέλλω, = to separate
from one another, does to διαστέλλω. These double compounds with both ἀπό and διά
are very rare, and are evidently made to meet a want in expression, and could not strain
to this side or to that the established meaning of a word. But διορίζειν occurs quite as
often in a different sense from defining. Like ἀποδιορ. here without an object (for the
addition ἑαυτούς is ever since Lachm. universally rejected), διορίζειν occurs in Josh.
xv. 47, ἡ θάλασσα διορίζει = makes the boundary ; 2 Chron, xxxii. 4, ἐνέφραξε. . . τὸν
ποταμὸν τὸν διορίζοντα διὰ τῆς πόλεως = which makes a division in the city through
which it flows; compare also the translation of the Hebrew 23, probably the building at
the back of the temple intended for base, common purposes, by τὸ διόριζον, Ezek.
xli. 12 sqq. Now of ἀποδιορίζοντες describes the ἐμπαῖκται in their relation to the
church as persons who set on foot divisions, separations (Luther = Rottenmachen, “ make
factions”), in antithesis with ver. 20, ὑμεῖς δὲ ἐποικοδομοῦντες ἑαυτοὺς τῇ ay. by.
πίστει; compare 2 Pet. ii. 1, ψευδοδιδάσκαλοι οἵτινες παρεισάξουσιν αἱρέσεις ἀπωλείας,
and ver. 2; Gal. ν, 20 ; 1 Tim. ἵν. 1 8)4. The analogy of linguistic usage—and this only,

not the use of the word itself, can here be brought forward—does not forbid this
2H

᾿Αποδιδρίξω 807 Διόρθωσις

explanation, for any transitive verb may stand without object, provided the conception
only which it expresses is to be brought into consideration ; compare Eccles. iii. 4, 6,
καιρὸς τοῦ καθελεῖν, καὶ καιρὸς τοῦ οἰκοδομεῖν... τοῦ φυλάξαι... τοῦ ἐκβαλεῖν.
But an accusative ἑαυτούς cannot in this case be admitted, which would give the verb a
determinate reference.

Ὀρθός, ἡ, ov, straight; (I.) erect, upright, in antithesis with prostrate, in
combination with στῆναι, ἱστάναι; so in the N. T. Acts xiv. 30. Of. Bar. vi. 27;
1 Esdr. ix. 46; Ezek. i. 7. Hence in contrast, eg., with overthrown; cf. Bar. vi. 27.
Figuratively of stedfastness, good courage, joyous expectation. Thus in biblical Greek
only in Micah ii. 3, οὐ μὴ πορεύθητε ὀρθοί = M2 3257 xd, 4 Mace. vi. 7, ὀρθὸν εἶχε καὶ
ἀκλινῆ τὸν λογισμόν.----([1.) Straight, in opposition to crooked or bent, σκολιόν ; compare
1 Kings xx. 11, over against κυρτός ; hence as to direction = straight on. (a) Literally,
Heb. xii. 18, τροχιὰς ὀρθὰς ποιήσατε, after Prov. iv. 11; Jer. xxxi. 9, ὁδός, with which
it is conjoined in Prov, xii. 15, xiv. 12, xvi. 25. Prov. iv. 25, of ὀφθαλμοί σου ὀρθὰ
βλεπέτωσαν = 133, although, as the parallel δίκαια shows, the LXX. did not understand
it literally in conformity with the Hebrew. (Ὁ) Very often figuratively = upright, true,
right, good, synon. with ἀληθινός, δίκαιος, eg. λόγος, μαρτύς, νόμος, κατὰ τὸ ὀρθὸν
δικάζειν, εἰ al. Thus in the LXX.=W (usually rendered εὐθύς, rarely δίκαιος,
occasionally by some other word), also 1%, D¥*9, Prov. viii. 6, over against σκολιόν,
ver. 5, xxi. 8; over against παράνομος, xi. 6; δόλιος, xii. 6 ; ἀπαίδευτος, xv. 15; xvi. 13,
λόγος ὀρθούς, parallel with χείλη δίκαια ; cf. Micah ii. 7; Prov. xxiii, 16; Micah iii. 9,
τὰ ὀρθὰ διαστρέφειν, parallel with βδελύσσεσθαι κρίμα. CF. ὀρθῶς κρίνειν, Wisd. vi. 5 ;
λογίζεσθαι, vi. 4; λαλεῖν, Deut. v. 28, xviii 17 =20O; Num. xxvii. 7; Gen. xl. 16;
Ex. xviii. 17 =3i0; Gen. iv. 7, 6. προσφέρειν; 1 Mace. xi. 43, ποιεῖν ; Proy. xiv. 2,
πορεύεσθαι = 3; Ezek. xxii. 30, ἀναστρέφεσθαι. Not thus in the Ν T. nor ὀρθοῦν in
the LXX. Esth. vii. 9; 2 Esdr. vi. 11; Gen. xxxvii. 7, in a literal sense, as also Ecclus.
xxvii. 14; Bar. vi. 27. Figuratively, 1 Esdr. i. 21, ὀρθώθη τὰ ἔργα ᾿Ιωσίου ἐνώπιον
τοῦ κυρίου αὐτοῦ ἐν καρδίᾳ πλήρει εὐσεβείας.

᾿Ανορθόω, to set up, Herod. Xen., Plato, Thue. e al, and (a) to make a thing
stand and last, LX X.= po», for instance of the throne of David, 2 Sam. vii. 13, xvi. 26;
1 Chron. xvii. 12, 14, e¢ al.; Jer. x. 11, xxxiiii 2; Ps. xx. 9. (0) To make a thing
stand again, LXX.=npr, Ps. exlv. 14, cxlvi. 8, κύριος ἀνορθοῖ πάντας τοὺς κατεῤῥαγμένους;
Ecclus. xi, 12, ἐκ ταπεινώσεως. So in the N. T. Heb. xii. 12, τὰ παραλελυμένα γόνατα ;
Acts xv. 16, τὴν σκηνὴν Δαυεὶδ τὴν πεπτωκυῖαν, parallel with ἀναστρέφειν, from Amos
ix. 11, where LXX. ἀνοικοδομεῖν ; passive, Luke xiii, 13, ἀνορθώθη for ἀνωρθώθη, as
often in the LXX., especially in verbs beginning with 0, eg. ὁμοιοῦν, ὁμολογεῖν. See
Buttmann, p. 30; Sturz, p. 124. “ale

Διόρθωσις, ews, ἡ, from διορθόω, to bring into the right position, direction, order,

ee

διόρθωσις 808 ᾿Επιδιορθόω

answering to the sense οἵ ὀρθός, either generally into the right direction, Aristotle,
de part. animal. iv. 9; order, Isocr. iv. 181; hence to establish firmly, LXX. Isa. xvi. 5,
lxii. 7 = 253, to make right or straight ; ὁδούς, Jer. vii. 2, 4 = 20), Wisd. ix. 18 (διορθώτης,
Wisd. vii. 14), or = to set wp again, to re-establish, to set right, so especially in later Greek,
Polyb., Plut., Diod. et al. ; ἀδικήματα, Polyb. iv. 24. 4 -- ἐο blame, to correct. The middle
oftener than the active. Hence διόρθωσις (a) right arrangement, right ordering, Plut.
Legg. i. 642 A; Polyb. i. 1. 1; thus, however, seldom; usually (6). restoration, amend-
ment, bringing right again. Aristot. Pol. vi. 8; Polyb. iii. 118. 12, τῶν πολιτευμάτων,
also in a moral sense, c.g. Polyb. i. 35. 6, where διορθ. is explained as = ἡ ἐπὶ τὸ βέλτιον
μετάθεσις ; ii. 56. 14, τύπτεσθαι ---- ἐπὶ διορθώσει καὶ μαθήσει; Diod. i. 75; punish-
ment is described as ἀρίστη διόρθωσις τῶν ἁμαρτημάτων ; Joseph. Ant. ii. 4. 4, μετάνοια
ἐπ’ ὀδύνῃ γενησομένη, οὐκ ἐπὶ διορθώσει τῶν ἡμαρτημένων, here in the moral sense
=delictorum emendatio; οἵ. ibid. x. 4. 1, τὰ ἁμαρτήματα διορθοῦν συνετῶς ; Plut. Lye.
xxv. 2, ἐπαινεῖν ἢ ψέγειν εἰς νουθεσίαν καὶ διόρθωσιν; De vat. aud. 40 D, πρός twa
διόρθωσιν ἢ φυλακὴν τῶν ὁμοίων, sc. ἁμαρτημάτων. In biblical Greek only once, Heb,
ix. 10, δικαιώματα σαρκὲς μέχρι καιροῦ διορθώσεως ἐπικείμενα, and here, perhaps,
answering to the preceding παραβολὴ... τελειῶσαι, ver. 9, in the first sense. = right,
right order, so that it cannot be likened to the expression χρόνοι ἀποκαταστάσεως, Acts
iii. 21. The connection only can decide whether Scop. is to be taken in the first or
second meaning. On the other hand, διόρθωμα, which Lachm., Tisch., Treg., Westc.
read in Acts xxiv. 3, instead of κατέρθωμα =amendment, correction ; cf. Aristotle, Pol.
i. 13; Plut. Num. xvii. 4, τὸ περὶ τὸν νόμον διόρθωμα = correctio legis, amendment of
a law.

Ἐπιδιορθόω, in Tit. 1. 5, and borrowed from thence in ecclesiastical Greek,
verified only in an inscription, Boeckh. Jnser, ii. 409. 9, ai δέ te κα δόξῃ...
ἐπιδιορθῶσαι, which supports the active, whereas in Tit. 1, 5 the reading wavers between
the active and the middle form; Tisch., Treg., Weste. read, ἀπέλιπόν oe ἐν Κρήτῃ ἵνα τὰ
λείποντα ἐπιδιορθώσῃ ; Lachm. ἐπιδιορθώσῃς. As both forms of διορθοῦν occur, though
the middle is more usual, ἐπιδιορθώσῃ is seemingly to be preferred. Two things help us
to decide as to the meaning, namely, the use of ἐπιδιόρθωσις in rhetoric, and the object
τὰ λείποντα in Tit. i. 5. This latter points to the meaning setting right, amending,
because what is wanting is a defect which inust be remedied, and not simply a remainder
not yet made up; διορθοῦν τὰ λείποντα suggests the thought of a defect as distinguished
from τὰ λοιπά; cf. Philo, in Flace. ii. 535. 15, χρηστὰς ὑπογράφεις ἡμῖν ἐλπίδας καὶ
περὶ τῆς τῶν λειπομένων ἐπανορθώσεως, where the meaning reparatio eorum quae nobis
desunt is clear from the connection. The word, moreover, is used by rhetoricians to denote
a rhetorical figure in contrast with προδιόρθωσις, whereby the speaker corrects or rectifies
(beforehand, zrpo6., or after) a pointed expression intended or applied by him; compare
Herodian, de figurio in Walz, Rhet. Grasci, viii. 596 ; Tiber, ibid. 585 ; Anonym. ibid. 698,

᾿Επιδιορθόω 809 ᾿Οφείλω

Accordingly ἐπιδιορθοῦσθαι τὰ λείποντα --ἰο bring to rights again what was defective.
The ἐπέ by no means refers to what the writer had already done, whereupon what
Titus was commissioned to do was to follow, but, as in ἐπανορθοῦν, to a previous or
different, but better condition of the object, to which it was to be restored.

Ὀ peira, ὀφειλήσω, ὥφελον, Epic ὄφελον, which in this form became a conjunction
(=utinam, 1 Cor. iv. 8, 2 Cor. xi. 1, Rev. iii. 15 with the preterite indic. Gal. v. 2 with
the future indic.)=to owe, to be obliged—(I.) (a) to owe, primarily to have to pay a money
debt, Matt. xviii. 28; Luke vii. 41, xvi. 5, 7; Philem. 18—LXX. in this sense only
Deut. xv. 2; Isa. xxiv. 2; ὁ ὀφείλων, the debtor (Aristotle), Ezek. xviii. 7. In the
Apocrypha, 1 Mace. x. 43, xiii, 15, 39. To ὀφειλόμενον, the debt, Xen., Plato;
Matt. xviii. 30, 34. Akin to this (Ὁ) the use of the word, very rare in profane Greek, to
denote punishment which a man by law and equity owes as a debt to be paid, eg. δίπλην
τὴν βλάβην ὀφείλειν, Lys. i. 32; cf. Plato, Crat. 400 O, ἕως ἂν ἐκτίσῃ τὰ ὀφειλόμενα, as
parallel to the preceding δίκην διδόναι. Usually, however, it is the derived ὀφλισκάνω
that is thus used. In this sense ὀφείλω is used as signifying to owe, to be in debt to, to be
liable to punishment ; in the LXX. in the misunderstood passage Prov. xiv. 9, οἰκίαν
παρανόμων ὀφειλήσουσι καθαρισμόν, οἰκίαι δὲ δικαίων Sexrai. In the Apocrypha,
Wisd. xii. 15, τὸν μὴ ὀφείλοντα κολασθῆναι καταδικάσαι ἀλλότριον ἡγούμενος τῆς σῆς
δυνάμεως; 4 Mace. xi. 15, ἀποθνήσκειν ὀφείλομεν ; ver. 3, περὶ πλειόνων ἀδικημάτων
ὀφειλήσῃς τῇ οὐρανίῳ δίκῃ τιμωρίαν ; Tob. vi. 13, ὀφειλήσει θάνατον κατὰ τὴν κρίσιν τῆς
βίβλου Μωυσέως. The dat. Wisd. xii. 20, ὀφειλόμενον θανάτῳ, who are doomed to
death (cf. Plut. Luc. xxi. 6, Μιθριδάτην ἀπάξων ὀφειλόμενον τοῖς Λουκούλλου θριάμβοις),
contains the opposite representation, as does xii. 15, ὀφείλων κολασθῆναι, not they owe
death, but they belong to death, they are due to it. In the N. T. John xix. 7, ὀφείλει
ἀποθανεῖν. Absolutely, Matt. xxiii. 16, ὃς ἂν ὀμόσῃ ἐν τῷ ναῷ οὐδέν ἐστιν" ὃς δ᾽ ἂν
ὀμόσῃ ἐν τῷ χρυσῷ τοῦ ναοῦ, ὀφείλει, and in like manner ver. 18, in connection with
which may be named ὀφ. tii, to have a debt standing against some one (through neglect
or failure), Luke xi. 4, which is akin to the primary meaning under (6) ; see Rom. xiii. 8,
μηδενὶ μηδὲν ὀφείλετε εἰ μὴ TO ἀλλήλους ἀγαπᾶν, compare ver. 7. It is just here that
we see clearly the connection of this usage, peculiar to O. T. Greek, and in the N. T. and
especially the Gospels (in which, moreover, ὀφείλειν does not occur in the meaning (IL),
except in John xiii. 14, Luke xvii. 10), for which there are no analogies in later Greek,
with post-biblical Hebrew, wherein one and the same word 2 stands for the positive
obligation and for imprisonment for debt; thus 20 signifies both he who is obliged to
do something, and he who is guilty or punishable on account of transgression of law; see
ὀφείλημα. In the first sense it answers to ὀφείλω (11.), to be wnder obligation, must, ought,
synon. δεῖ, which designates more the necessity; while ὀφ. denotes the personal moral
obligation ; δεῖ the necessity, the must ; ὀφ. what is claimed or demanded, the ought. In
the LXX. and Apocrypha not in this sense, but in the N, T. with the present inf,

᾿Οφείλω 810 Παῖς

following, John xiii. 14; Rom. xv. 1; 1 Cor. vii. 36, ix. 10, xi. 7,105; 2 Cor. xii. 11,14.
Eph. v. 28; 2 Thess. i. 3, ii. 13; Heb. v. 3, 12; 1 John ii. 6, iii. 16, iv. 11; 3 John 8;
with aor. infin. Luke xvii. 10; Rom. xv. 27; 1 Cor. v. 10; Heb. ii. 17. With the accus.
Rom. xiii. 8, ef. 1 Cor. vii. 3, the reading τῇ γυναικὴ . . . τὴν ὀφειλομένην εὔνοιαν
ἀποδιδότω instead of ὀφείλην.

"O φειλ΄ή, Hs, ἡ, only in N. T. Greek (cf. Lobeck, Phryn. p. 89 sq.), (a) debt, which
must be paid, Matt. xviii. 32; (Ὁ) obligation, a service which one owes any one,
Rom. xiii. 7; 1 Cor. vii. 3.

Ὀ φειλέτης, ov, 6, in profane Greek in Plato, Plutarch, e¢ al., only=the debtor,
never the guilty; in biblical Greek only in the N. T. and in both meanings.—(L.) (a) The
debtor, Matt. xviii. 24, 66. μυρίων ταλάντων. More generally =the duty or service which
one owes, with the dative, Rom. 1, 14, “EdAnot; viii. 12, σαρκί, With the gen.
Rom. xv. 27. (Ὁ) The guilty, Matt. vi 12, ἀφήκαμεν τοῖς ὀφειλέταις ἡμῶν, those who
have wronged us and who are therefore our debtors, owing us satisfaction; see ὀφείλημα ;
Luke xiii. 4, δοκεῖτε ὅτε αὐτοὶ ὀφειλέται ἐγένοντο παρὰ πάντας avOp., with reference to a
supposed divine punishment that had occurred (the weaker ἁμαρτωλός significantly
stands in ver. 2), like 3°, passive part. of 3), denoting not only those legally under
obligation to a certain duty, but specially those declared guilty, become guilty and
liable to punishment; 37 in the Targums signifies those laden with guilt, the wicked as
distinguished from the righteous or sinless, 82!; thus, for example, the kingdom of this
world in Amos ix. 8 is called xnavn xmoo, the sinful kingdom, and in another place
Constantinople xnavn snp, the guilt-burdened city; cf. Levy, Chald. Wb. iiber die
Targumin, i. 253; Neuhebr. u. Chald. Wo. δον die Talmudim, ii. 20, 43. For this we
find in profane Greek ὀφλών, ὠφληκώς.----(11.) He who is under obligation, the obliged in a
moral sense, answering to ὀφείλω (11.); Gal. v. 3, μαρτύρομαι παντὶ ἀνθρώπῳ περιτεμνομένῳ
ὅτι ὀφειλέτης ἐστὶν ὅλον τὸν νόμον ποιῆσαι. As the subject-matter here, however, is the
requirement of the law with reference to sacrifice, the expression perhaps answers to the
post-biblical a*n, for this in the Talmud stands for him who on account of some sin
committed is bound to offer sacrifice, eg. Mien °2"M, to bring a sin-offering, PONY bp
Navin jarpd, quisquis debet, reus est, aut tenetur offerre sacrificium reatus, Buxtorf, s.v. 21.
Thus the connection with ver. 4 becomes the more striking, κατηργήθητε ἀπὸ Xv οἵτινες
ἐν νόμῳ δικαιοῦσθε, τῆς χάριτος ἐξεπέσατε. Delitzsch, MAT~3-ny Tbe san ND,

Παῖς, δός, ὁ, child, boy; sometimes also ἡ παῖς, daughter, maiden, often in Homer,
elsewhere rarer, Xen., Plut. ; cf. Xen. Cyrop. iv. 6. 2, ἄπαις εἰμὶ ἀῤῥένων παίδων. In
biblical Greek sometimes, Gen. xxiv. 28, cf. ver. 57, xxxiv. 12; Deut. xxii, 15, 16, 23,
2Ὁ, 28 -- ΠἼ), Ruth 11, 6=2; Luke viii. 51, 54. (@) With reference to descent,
child, son, ¢.g. παίδων παῖδες, children’s children. Thus very rarely in biblical Greek as
= ΤΌ, Prov. iv. 1, xx. 7; ἥν, 2 Kings ii, 24; Eccles. iv. 13 ; 02, Prov. xxix. 15; 3 Mace.

Παῖς 811 Παῖς

v. 49, often in 4 Mace., where also we find the expression οἱ ᾿Αβραὰμ παῖδες, vi. 17,
22; compare ix. 18, xviii. 1, 23, where the LXX. has υἱοί. In the N. T. only John
iv. 51. (6) With reference to age = child, boy, Od. xviii. 62, παῖς ἐτ᾽ ἐών. Xen. Hell.
vii. 5.15, καὶ παῖδας καὶ γεραιτέρους. Plat. Conv. 204 B, δῆλον... τοῦτό ye ἤδη
καὶ παιδί, Tim. 22 Β, Ἕλληνες ἀεὶ παῖδές ἐστε, γέρων δὲ “Ἕλλην οὐκ ἔστιν. Luen.,
Dial. meretr. iv. 3, ἄπειρός ἐστι καὶ παῖς ἔτι. Thus as referring to aye παῖς is
distinguished from υἱός or τέκνον ; while τέκνον emphasizes the descent, and υἱός the
relationship (see τέκνον), παῖς denotes children as the younger, young people as distinct
from old. Hence according to the contrast in which it stands, whether with γέρων or
with those grown up, it is used not only of children in childhood, but also as synon. with
νεανίας, νεανίσκος, though not so often ; eg. παῖς κόρη, a young maid. In biblical Greek
compare ἐκ παιδός, from youth up, Gen. xlvi. 35 ; 2 Mace. vi. 23, xv. 12. In the N. T.
=child, boy, Matt. ii, 16 ; ᾿Ιησοῦς ὁ παῖς, Luke ii. 43. Further, Matt. xvii. 18, xxi. 15;
Luke ix. 42. Against this it occurs as=young.man, Acts xx. 12, synon. with νεανίας,
ver. 9, Thus in the LXX.=Y2, Gen. xviii. 7, xxii, 3, 5,19; Num. xxii, 22; 1 Kings
xx. 15; Neh. vi. 5; Job i, 15, 17, xxix. 5; Prov. i. 4, xxix, 15, 21; still oftener =
παιδάριον, 4180 -- παιδίον, νεανίσκος, νέος, and also ΠῚ") (see above), side by side with
νεάνις, παιδίσκη, κοράσιον, παρθένος. Lastly, (6) in connection with the distinction of
age (cf. Xen. Mem. iii. 16, 6, and 1y3 as=arais; but where the relationship of service is.
not present παιδίον, παιδάριον occurs), and with the subordination which difference of age
involves (compare also the superiority in rank expressed in πρεσβύτερος), involving also
the duty of obedience, παῖς signifies servant; not often, however, upon the whole in
profane Greek, mainly in direct address, παῖ, παῖδες, Xen. Cyneg. vi. 18; Plato, Charn.
155 A; Conv. 212 C; not until later Greek fully synon. with δοῦλος ; Plut. Aleibd. iv. 5;
De adulat. 24 (65 C), 31 (70 BE), et al. Not in Thue, Dem., Aristotle, Lucian. It
seems to be a milder expression than δοῦλος and its synonyms, emphasizing only sub-
ordination, whereas δοῦλος implies bondage and subjection. Now in biblical Greek this
is the. prevailing use of the word in the LXX., for it occurs as often as δοῦλος as answer-
ing to the Hebrew 73¥. Hardly any difference can be traced; εἶναι, γίνεσθαί τινι δοῦλον,
eis δοῦλον, is more frequent than παῖδα, εἰς παῖδα, but this last occurs also, eg. Gen.
xlvii. 19, 25; 2 Chron. x. 7, xii. 8; Jer, xxxiv. 11, 16. That the relation of the παῖς
to the master is closer, the distance of δοῦλος greater, is clear from 2 Sam. xii, 24,
πορευθήτω δὴ ὁ βασιλεὺς καὶ οἱ παῖδες αὐτοῦ μετὰ τοῦ δούλου cov (compare 1 Sam.
xxv. 41), but this only seldom appears. In some books δοῦλος is prevailingly used
(Samuel, Kings, Psalms), in others παῖς (Genesis, Chron., Isaiah, Jeremiah, Ezekiel). Thus
in particular the expression Tim ἼΩΝ is rendered both by δοῦλος and by παῖς κυρίου,
compare Josh. 1, 1, 7, 13, xii. 6, xiii. 8, xiv. 7, xxii. 2, 4, 5. In 2 Sam. vii. 5 sqq.,
1 Kings viii. 23 sqq. we find accordingly δοῦλος κυρίου; in 1 Chron. xvii. 4 sqq.
δοῦλος x, and παῖς κ. alternate. In the Psalms we have, with few exceptions (xviii. 1,
xxxvi. 1, lxix. 18, lxxxvi, 16), δοῦλος ; in Isaiah, on the contrary, with few exceptions

Παῖς 812 Παιδεύω

(xlviii. 20; xlix. 3, 5, xiii. 17, Ιχν. 8), παῖς κυρίου, xx. 3, xxii. 20, χ]]. 8, 9; xlii. 1,
xliii, 10, xliv. 1, 2, 21, 26, xlv. 4, xlix. 6,1. 10, lii. 13. Τὴ the Apocrypha, where παῖς
is often = servant, wats θεοῦ, κυρίου, is less frequent than δοῦλος κυρίου, θεοῦ, cf. Wisd.
ix. 4, 5, xii. 7, 20, xix. 6; Bar. i. 20, ii, 20, 24, 28, iii, 36; 1 Esdr. vi. 27; but, upon
the whole, neither expression is frequent.—In the N. T. παῖς is=servant (oftener indeed
than in the sense child), Matt. viii. 6, 8, 13, xiv. 2; Luke vii. 7, xii. 45, xv. 26; παῖς
κυρίου, Luke i. 54; ᾿Ισραήλ, i. 69, and Ζαβίδ in Acts iv. 25. In the remaining places
it is used of Christ with reference to the Ὁ. T. prophecy of the Tin’ 73y, Matt. xii. 18
(from Isa. xlii. 1); Acts iii. 13, 26, iv. 27, 30. But in the other books, especially in the
Pauline Epistles, δοῦλος is used for the special relation in which the Christian stands to
the God of the New Covenant, and in the Revelation for the members of the New
Covenant collectively —ITasdionn only in the LXX. and N. T.=maid ; παιδίον, παιδάριον
in both=child or boy. Compare Héhne, Neutest. Sprachgebr. ii. υἱός, τέκνον, παῖς, in
Luthardt’s Zeitschrift fir kirchl. Wissenschaft, etc., 1882, p. 57 sqq.

Παιδεύω, originally to bring up a child, thus, however, seldom, eg. Xen. Rep. Lae.
i. 3; usually to educate, of activity directed to the moral and spiritual nurture and
training ‘of the child, to influence conscious will and action, 7. Twa κακόν, σώφρονα, εἰς,
πρὸς ἀρετήν, τέχνην, et al. Plat. Apol. 24 E, οἵδε τοὺς νέους παιδεύειν οἷοι 7 εἰσὶ καὶ
βελτίους ποιεῖν. Xen. Mem. i. 8. 5, διαίτῃ δὲ τὴν ψυχὴν ἐπαίδευσε καὶ τὸ σῶμα. With
νουθετεῖν, Plut. de aud. poet. iv. (20 E), also with the ace. of the thing, π. τὰ προσήκοντα,
Xen. Mem. iv. 2. 23; of all influence tending to this goal by means of management,
direction, teaching, Xen. Rep. Lac. ii. 8, but mainly of intellectual influence; and hence
to instruct, to teach, synon. with διδάσκειν, Plato, Theag. 122 E; hence πεπαιδευμένος =
cultured, in antithesis with ἀπαίδευτος, ἰδιώτης, especially of philosophers, Plato, Prot.
342 E, et al. The biblical usage differs very significantly from this, In the sense (I.) of
instruction, culture, it does not occur at all in the O. T. nor in the Apocrypha. Only in
Acts vii. 22, ἐπαιδεύθη Μωϊσῆς ἐν πάσῃ copia Αἰγυπτίων ; xxii. 3, παρὰ τοὺς πόδας
Τὰμαλιὴλ πεπαιδευμένος κατὰ ἀκριβείαν τοῦ πατρῴου νόμους Throughout it rather
takes its signification (11.) from the Hebrew ἼΘ᾽, 18°, for which the LXX. usually employ
it (save in Job iv. 8 τε νονθετεῖν), answering to the frequent combination of this with Min
(mostly = ἐλέγχειν, Prov. iii. 12 -- παιδεύειν), as=to educate in the right way, to exercise
discipline, to chastise, a sense quite foreign to profane Greek, and having reference to the
moral and religious life in an ethico-religious sense and purpose; thus, except in the
Apocrypha, it rarely means instruction by word and teaching, but denotes influence brought
to bear by act=to chastise. Only in the Apocrypha, specially in Ececlus., it is=¢o
instruct ; see also παιδεία. (a) To admonish, Deut. iv. 36, ἐκ τοῦ οὐρ. ἐγένετο ἡ φωνὴ
αὐτοῦ παιδεῦσαί σε. Parallel with διδάσκειν, Ps. xciv. 10, ὁ παιδεύων ἔθνη οὐχὶ ἐλέγξει,
ὁ διδάσκων ἄνθρωπον γνῶσιν; ver. 12, μακάριος ὁ ἄνθρωπος ὃν ἂν σὺ παιδεύσῃς κύριε καὶ
ἔκ τοῦ νόμου σου διδάξῃς αὐτόν, For it always concerns an ἀποστρέφειν or ἐπιστρέφειν.

Παιδεύω 813 Παιδείω

Ezek. xxiii. 48 ; Jer. xxxi. 18; Ecclus. xviii. 12; οἵ, Prov. xxix. 19, λόγοις οὐ παιδευ-
θήσεται οἰκέτης σκληρός. Thus, according to Prov. ix. 7, παιδεία befits not the κακός
but the σοφός; for the κακὸς τιμωρία is appropriate. While in Ecclus, and Wisdom
παιδεία has the signification admonition, as limited to ethico-religious instruction, παιδεύειν
hardly ever loses its reference to that which this instruction is intended to rebuke. Only
in the perfect, future, and aorist passive this reference here and there disappears, yet
without vanishing altogether. Thus Ecclus, xl. 29, ἀνὴρ ἐπιστήμων καὶ πεπαιδευμένος
φυλάξεται ; vi. 31, ἐὰν θέλῃς παιδευθήσῃ; xxi. 12, 23, ἀνὴρ πεπ., as contrasted with
ἄφρων; xxvi. 14, οὐκ ἔστιν ἀντάλλαγμα; Tob. iv. 14, ἴσθι πεπαιδευμένος ἐν πάσῃ
ἀναστροφῇ σου; Wisd. vi. 26; cf., however, xxi, 15, ἄνθρωπος συνεθιζόμενος λόγοις
ὀνειδισμοῦ ἐν πάσαις ταῖς ἡμέραις αὐτοῦ οὐ μὴ παιδευθῇ; xxxi. 9, ἀνὴρ πεπαιδευμένος
ἔγνω πολλά, καὶ ὁ πολύπειρος ἐκδιηγήσεται σύνεσιν ; xxxiv. 19, xlii. 8; οἵ, Ps. ii, 10,11.
In most cases it is (Ὁ) -- [ο chasten, parall. with ἐλέγχειν, Ps, vi. 2, xxxviii. 1, μὴ τῷ
θυμῷ ἐλέγξῃς με, μηδὲ τῇ ὀργῇ σου παιδεύσῃς με; xciv. 10, xxxix, 12, ἐν ἐλεγμοῖς
ὑπὲρ ἀνομίας ἐπαίδευσας ἄνθρωπον ; Prov. ix. 7; Jer. ii, 19, and indeed usually of
chastisement by means of divine judgments, Lev. xxvi. 18, ἐὰν ἕως τούτου μὴ ὑπακούσητέ
μου, καὶ προσθήσω τοῦ παιδεῦσαι ὑμᾶς ἑπτάκις ἐπὶ ταῖς ἁμαρτίαις ὑμῶν ; vv. 24, 28 ;
Isa. xxviii. 26; Jer. vi. 8; Hos. vii. 12; Ezek. xxiii. 48 ; Jer. xxxi. 18, whose design,
answering to the import of God’s judgment (see κρίνειν, κρίσις), is not ruin, but salvation ;
Jer. x, 24, παίδευσον ἡμᾶς κύριε, πλὴν ἐν κρίσει καὶ μὴ ἐν θυμῷ; xxx. 11, παιδεύσω
σε ἐν κρίσει, perind ; Jer. xlvi. 28, eis κρίμα; Ps. exviii. 18, παιδεύων ἐπαίδευσέ pe
ὁ κύριος καὶ τῷ θανάτῳ οὐ παρέδωκέ pe; Wisd. xi. 9, ὅτε yap ἐπειράσθησαν καίπερ ἐν
ἐλέει παιδευόμενοι ἔγνωσαν πῶς μετ᾽ ὀργῆς κρινόμενοι ἀσεβεῖς ἐβασανίζοντο, cf. ver. 10 ;
iii, 5, xii, 22, ἡμᾶς οὖν παιδεύων τοὺς ἐχθροὺς ἡμῶν ἐν μυριότητι μαστιγοῖς, ἵνα σου τὴν
ἀγαθότητα μεριμνῶμεν κρίνοντες, κρινόμενοι δὲ προσδοκῶμεν ἔλεος. Even so 2 Mace.
vi. 16. Hence in the N. T. 1 Cor. xi. 32, κρινόμενοι δὲ ὑπὸ τοῦ κυρίου παιδευόμεθα ἵνα
μὴ σὺν τῷ κόσμῳ κατακριθῶμεν. Everywhere here παιδεύειν is=to chastise, as distinct
from to punish, therefore = to exercise correction ; the conception of chastisement in relation
to nurture, and in distinction from punishment, has grown out of this biblical παιδεύειν,
for it of necessity affects him who is to be taught, making him πεπαιδευμένος, δουλεύων
τῷ κυρίῳ. Hence also of human training by means of chastisement, Prov. xix. 18,
παίδευε υἱόν σου; xxix. 17; Ecclus. vii. 23, παίδευσον τὰ τέκνα, κάμψον ἐκ νεότητος τὸν
τράχηλον αὐτῶν, compare Jer. xvii. 23; Ecclus, xxx, 2, 12, 13. Catachrestically in the
sense of μαστιγοῦν, 1 Kings xiii, 11, 14; 2 Chron, x. 11; ef. Deut. xxi. 18, xxii. 18.
In the N. T., apart from the passage already cited, 1 Cor. xi. 32, in the same sense
of chastisement in order to training, Heb, xii. 6, dv yap ἀγαπᾷ Κύριος παιδεύει ; vv.
7,10; Rev. iii, 19, ὅσους ἂν φιλῶ ἐλέγχω καὶ παιδεύω. So likewise in the Pastoral
Epistles, except that in 2 Tim. ii. 25, ἐν πραὔτητι παιδεύοντα τοὺς ἀντιδιατιθεμένους,
μήποτε δῴη αὐτοῖς ὁ θεὸς μετάνοιαν εἰς ἐπίγνωσιν ἀληθείας ; Tit. ii. 132, ἡ χάρις...
παιδεύουσα ἡμᾶς ἵνα ἀρνησάμενοι... σωφρόνως καὶ δικαίως καὶ εὐσεβῶς ζήσωμεν,

Παιδεύω 814 Παιδεία

it denotes pastoral instruction (not only admonition, cf. Ps. xvi. 7); on the other hand,
in 1 Tim. i. 20, ods παρέδωκα τῷ σατανᾷ ἵνα παιδευθῶσιν μὴ βλασφημεῖν (compare
1 Cor. v. 5), it signifies divine chastisement. In a non-religious sense as synon. with
μαστυγοῦν, Luke xxiii. 16, 22 (cf. John xix. 1). 2 Cor. vi. 9, ὡς παιδευόμενοι καὶ μὴ
θανατούμενοι, as in 1 Kings xii. 11, 14; 2 Chron. x. 11, Παιδεύειν can only be
understood in an ethico-religious sense of chastisement in order to education, if viewed
with reference to the influence which divine truth, 1.6, revealed religion, brings wherever
it is taught or preached,

Παιδεία, as, ἡ, actively, education, instruction, teaching, culture; then passively
both the sphere of instruction as a whole and the culture obtained, with the limitations
pointed out under παιδεύειν. In biblical Greek, on the other hand, it answers to the
biblical use of παιδεύειν, yet differing in so far as in the Apocrypha the element of
chastisement in order to training lies in παιδεία more in the background than in
παιδεύειν. Yet even when it denotes the habitus of the πεπαιδευμένος, or that which
is presented as instruction, it will not bear any rendering but discipline, standing as it
always does in the ethico-religious sense. (a) Actively, discipline, both admonition and
chastisement; in the LXX. usually = >, which only occasionally is rendered by
νουθέτημα, διδασκαλία, νόμος, copia (also ὑπήκοος, παιδεύτης, παιδεύειν), It never
signifies instruction simply, not even in Ecclus. 1. 27, παιδείαν συνέσεως καὶ ἐπιστήμης
ἐχάραξα ἐν τῷ βιβλίῳ τούτῳ, for it is at the same time intended for the ἀπαίδευτοι,
li, 23; see ἀπαίδευτος. It is parallel with ἔλεγχος, Prov. xii. 1, ὁ ἀγαπῶν παιδείαν
... ὁ μισῶν ἐλέγχους ; Prov. xv. 10; ef. xiii, 19, xv. 5, 32, iii, 11, μὴ ὀλιγώρει
παιδείας κυρίου μηδὲ ἐκλύου ὑπ᾽ αὐτοῦ ἐλεγχόμενος ; v. 12, vi. 23, xxii. 15, ῥάβδος καὶ
παιδεία, as in Ecclus. xxx. 33; Job xx. 3, π. ἐντροπῆς μου; Deut. xi. 2; Ps. 1 17;
Proy. xv. 5. Hence with θλῖψις, Isa. xxvi. 16, ἐν θλίψει μικρᾷ ἡ παιδεία σου ἡμῖν.
Compare Jer. v. 3; Prov. xxiv. 32, ὕστερον ἐγὼ μετενόησα, ἐπέβλεψα τοῦ ἐκλέ-
ξασθαι παιδείαν. This meaning is so pervading that even Isa. liii. 5 is not otherwise to
be explained, παιδεία εἰρήνης ἡμῶν ἐπ᾽ αὐτόν. From the Apocrypha (especially Ecclus.
and Wisdom) compare Ecclus. xxii. 6, μάστιγες καὶ παιδεία; xxiii. 2, li. 26, τὸν
τράχηλον ὑμῶν ὑπόθετε ὑπὸ ζυγὸν καὶ ἐπιδεξάσθω ἡ ψυχὴ ὑμῶν παιδείαν; xii. 5,
μὴ αἰσχυνθῇς περὶ παιδείας τέκνων πολλῆς ; compare xviii. 13 with ver. 12, xxxv. 14
with ver. 17. The combinations with δέχεσθαι, ἐκδέχεσθαι, λαμβάνειν, ἐκλέγεσθαι,
μισεῖν παιδείαν, et al., are = to receive.admonition or correction, to love reproof, etc., Prov.
iii, 11, iv. 1, 13, v. 12, viii. 10, 13, xii. 1, xv. 5, 32, xix. 20, 27, xxiii. 23, xxiv. 32;
Jer. ii, 30, v. 3, vii. 28, xvii. 23, xxxii. 33, xxxv. 13; Zeph. iii. 3, 8. With φόβος rod
κυρίου, Zeph. iii. 8; Ecclus. xxxv. 14. The design is αἴσθησις, γνῶσις, μετάνοια, Prov.
xii. 1, viii 10, xxiv, 32; cf. Jer. xvii. 23, ἐσκλήρυναν τοῦ μὴ δέξασθαι παιδείαν ;
Ecclus, xxiii. 2, 3. If the correction be an actual chastisement, we have 2 Mace. vi. 12,
λογίζεσθαι τὰς fvmelas μὴ πρὸς ὀλεθρὸν ἀλλὰ πρὸς παιδείαν τοῦ γένους ἡμῶν εἶναι;

Παιδεία 815 Tladarywryos

vii. 33, ef δὲ χάριν ἐπιπλήξεως καὶ παιδείας 6 ζῶν κύριος ἡμῶν βραχέως ἐπώργισται
καὶ πάλιν. καταλλαγήσεται τοῖς ἑαυτοῦ δούλοις. Accordingly in the N. T. Heb. xii.
5, 7, 8, 11, of chastisement; Eph. vi. 4 and 2 Tim. iii. 16 =correction—these are the
only passages in the N. T. In the Apocrypha it occurs also (Ὁ) passively, both of that
wherein or for which the chastisement is inflicted, and of the habitus of the πεπαι-
Sevpévos. The former, Ecclus. xxi. 19, πέδαι ἐν ποσὶν ἀνοήτου παιδεία. Ver. 21, ὡς
κόσμος χρυσοῦ φρονίμῳ παιδεία; ix. 1, μὴ διδάξης ἐπὶ σεαυτὸν παιδείαν πονηράν. The
latter, Ecclus. i 14, σοφία καὶ παιδεία φόβος κυρίου, viii. 10, μανθάνειν π.; Wisd. i. 5,
ἅγιον πνεῦμα παιδείας φεύξεται δόλον x.7.r.; compare ii, 12, iii, 11.

Παιδευτής, οὔ, 6, instructor, teacher. Plut. Lye. xii. 4, ἐλευθερίας; Camill.
x. ὃ, 7. καὶ διδάσκαλος. Often in Plato. Rare in biblical Greek; Ecclus, xxxvii. 19,
ἀνὴρ πανοῦργος πολλῶν παιδευτής. In the few remaining places, answering to the
biblical παιδεύειν in an ethico-religious sense, 4 Macc. ix. 6, and=the corrected, the
chastised, Hos. v. 2 (=70%), Heb. xii. 9, πατέρας εἴχομεν παιδευτάς ; Rom. ii. 20,
π. ἀφρόνων, διδάσκαλον νηπίων, where παιδευτής and διδάσκαλος are distinguished, as
are ἄφρ. and νήπ.

᾿Απαίδευτος, ov, uncultured, uninstructed, Xen., Plato, Dem. e al. In the
LXX. in an ethico-religious sense, perhaps = unchastened, one who has received or
receives no chastisement, Proy. xvii. 22, vids ἀπ. τε 5) ; xv. 13, οὐκ ἀγαπήσει ἀπαίδευτος
TOUS ἐλέγχοντας = 7? ; ν. 23, viii. 5, xxiv. 8. Compare ἀπαιδευσία, Hos. vii. 15. In
like manner, Ecclus. xxii, 3, αἰσχύνη πατρὸς ἐν γεννήσει ἀπαιδεύτου ; Wisd. xvii. 1,
ai κρίσεις σου δυσδιήγητοι, διὰ τοῦτο ἀπαιδ. ψυχαὶ ἐπλανήθησαν ; Ecclus. vi. 19, viii. 4,
x. 8, xx. 18, 28,11. 28. Cf. ἀπαιδευσία, Ecclus. iv. 25, xxi. 24; cf. ver. 22 sq., xxiii. 13.
In the N. T. only in 2 Tim. ii. 23, τὰς δὲ μωρὰς καὶ ἀπαιδεύτους ζητήσεις παραιτοῦ,
εἰδὼς ὅτι γεννῶσιν μάχας. Seldom in such combinations, eg. γνώμη ἐκμελὴς καὶ ἀπ.
in Xen.; ἀπ, τροφή, Plato, Zim. 86 E; ῥῆμα ἀπ., Phaedr. 269 Β. The ξητήσεις here
are questionings of persons not influenced by sravdefa,—here in view of the ethico-
religious design,—not subject to holy, religious chastening, hence unchastened.

Παιδαγωγός, οὔ, 6, primarily the slave who conducted the boys from home to
the gymnasium, then teacher, educator, whose task was παιδεία, and was in the position
of one not free; so that, eg., the philosopher was διδάσκαλος, but not παιδαγωγός ;
whereas the παιδαγωγός might be also διδάσκαλος. In biblical Greek only used by
Paul, Gal. iii. 24, 6 νόμος παιδαγωγὸς ἡμῶν εἰς Xv, where the εἰς suggests the primary
idea of the word; cf. Plut. Num. xv. 1, παιδαγωγία πρὸς τὸν θεῖον. Answering to the
biblical use of παιδεύειν, παιδεία, and in keeping with the Pauline view of the import
and action of the law, Luther's translation, “ Zuchtmeister,” is most appropriate.
Answering to this likewise is ver. 25, ἐλθούσης δὲ τῆς πίστεως οὐκέτι ὑπὸ παιδαγωγόν
ἐσμεν (cf. iv, 2), Also in 1 Cor. iv, 15, ἐὰν γὰρ μυρίους παιδαγωγοὺς ἔχητε ἐν Xe,

Παιδαγωγός 816 Παλαιός

ἀλλ᾽ οὐ πολλοὺς πατέρας «.7.r., this meaning must be retained; compare ver. 14, οὐκ
ἐντρέπων ὑμᾶς γράφω ταῦτα, ἀλλ᾽ ὡς τέκνα μου ἀγαπητὰ νουθετῶν. Cf. Plut. Lycurg.
xvii. 1, προσεῖχον οἱ πρεσβύτεροι... οὐ παρέργως ἀλλὰ τρόπον τινὰ πάντες οἰόμενοι
πάντων καὶ πατέρες εἶναι καὶ παιδαγωγοὶ καὶ ἄρχοντες, ὥστε μήτε καιρὸν ἀπολεί-
πεσθαι, μήτε χωρίον ἔρημον τοῦ νουθετοῦντος τὸν ἁμαρτάνοντα καὶ κολάζοντος.

Πάλαι signifies the past in contrast with the present=in the past, long ago, of
olden time, formerly, also much longer ago, in distinction from what has just occurred or
just appeared. Thus it stands in antithesis with νῦν, Plato, Theaet. 239 B; Phil. 15 D;
Tim. 19 D; also with ἄρτι, Plato, Theat. 142 A; Xen. Anab. iv. 5. 5, of ὀψέ προσιόντες
. .. οὗ πάλαι ἥκοντες. Seldom in biblical Greek. We must note the distinction
between what is over and gone, past away long or longer ago, and what has already now
for a long or longer time been in existence. (a) Of yore, in former times, what is past
and lies behind. Heb. i 1, πάλαι ὁ θεὸς λαλήσας τοῖς πατράσιν ἐπ᾽ ἐσχάτου τῶν
ἡμερῶν τούτων ἐλάλ. ἡμῖν; 2 Pet. i 9, λήθην λαβὼν τοῦ καθαρισμοῦ τῶν πάλαι
αὐτοῦ ἁμαρτημάτων, differing from τὰ προγεγονότα dy, Rom. iii. 25, in that the ἀμ.
are designated πάλαι, not as having taken place in the past, but as belonging to a past
which, in consequence of the καθαρισμοῦ, is over and gone. Wisd. xii. 27, xi. 14. Also
of what ts past, not indeed long ago, but nevertheless already past = now for some time,
Mark xv. 44, εἰ πάλαι ἀπέθανεν (Lachm., Treg, Weste. ἤδη). (Ὁ) This great while, now
for a long while, of what is not over, but of long standing. Thus Add. Esther ii. 7, οἱ
πάλαι καὶ νῦν δυσμενεῖς ; Xen. Anab. iv. 5. 5, of πάλαι ἥκοντες; 3 Mace. iv. 1, τῆς
προκατεσκιῤῥωμένης αὐτοῖς πάλαι κατὰ διάνοιαν, μετὰ παῤῥησίας viv ἐκφαινομένης
ἀπεχθείας. So Jude 4, οἱ πάλαι προγεγραμμένοι εἰς τοῦτο τὸ κρίμα. Here we must
also include Isa. xxxvii. 26, οὐ ταῦτα ἤκουσας πάλαι, ἃ ἐγὼ ἐποίησα ; Matt. xi. 21 and
Luke x. 13, πάλαι ἂν μετενόησαν ; Plat. Rep. vi. 506 B, ἦσθα καὶ πάλαι καταφανὴς
ὅτι κιτιλ.; 1, 336 B, τίς ὑμᾶς πάλαι φλυαρία ἔχει ;

Παλαιός, ά, ov, old, both of what had been formerly, and of what is of long
standing. (a) What was formerly, what belongs to the past, what had been in times of
yore; so especially of men who lived in former times, of παλαιοί, the ancients, Homer,
Plato, Plutarch, e al. Plato, Crat. 418 B, oi παλαιοὶ of ἡμέτεροι; cf. Xen. Mem.
iii. 5. 9, of παλαιότατοι πρόγονοι. Cyrop. v. 5. 8, οἱ πάλαι πρόγονοι. Plato, Legg.
viii. 848 D, of πάλαι avOp. Thus Wisd. xii. 3, rods παλαιοὺς οἰκήτορας τῆς ἁγίας σου
γῆς μισήσας ; 2 Mace. vi. 21, of παλαιοὶ χρόνοι. Thus for the most part in the N. Τὶ
2 Cor. iii. 14, ἡ παλαιὰ διαθήκης. As, however, διαθήκη here is used of the Scriptures
of the old covenant (ἐπὶ τῇ ἀναγνώσει τῆς π΄. 6), it is rather to be compared with the
λόγοι παλαιοί, of myths having their origin in ancient times, Xen. Cyneg. xiii. 17;
παλαιὸς λόγος, Plato, Phaed. 70 C, and often, and therefore to be ranked under (Ὁ).
(Ὁ) What is of long duration, old in years, etc.; of long standing, in antithesis both with
καινός and νέος, which see. Thus for the most part in profane Greek, always in the

Παλαιός 817 Παλαιόω

LXX. and N. T., with ἱμάτιον, σάκκος, ἄσκος, οἶνος, εἰ al. Lev. xxv. 22, xxvi. 10;
Josh. ix, 4,5; Jer. xxxviii. 11; Matt. ix. 16,17; Mark ii 21,22; Luke v. 36, 37, 39;
1 Cor. v. 7, 8; 1 John ii. 7, ἐντολὴ παλ. ἣν εἴχετε ἀπ᾿ ἀρχῆς. Of. Plato, Legg. i. 636 B,
π. νόμιμον ; ii, 659 B, ὁ π. νόμος ; Lys. vi. 51, κατὰ τὸ νόμιμον τὸ παλαιὸν καὶ ἀρχαῖον.
So also 2 Cor. iii. 14; cf. Heb. viii. 13.—Matt. xiii. 52. Predicated of persons, it
affirms what they are or have been from of old, or for long; thus of God, Dan. vii. 9,
13, 22, ὁ παλαιὸς ἡμερῶν (= PRY); compare πεπαλαιωμένος ἡμερῶν, Susannah 52; and
for the thing meant, Deut. xxxii. 17, θεοὶ καινοὶ καὶ πρόσφατοι ods οὐκ ἤδεισαν οἱ
πατέρες ; Ps. lv. 20, ὁ ὑπάρχων πρὸ τῶν αἰώνων. (Cf. on the other hand, Plato,
Phaedr. 274 ©, of παλαιοὶ θεοί, the gods of old.) Of men, eg. φίλος, ξεῖνος, of one who
has been so of old. Thus in the Pauline Epistles, ὁ παλαιὸς avOp., in antithesis with
καινός, Rom. vi. 6; Eph. iv. 22; νέος ἀνακαινούμενος, Col. iii. 9; still here a reference
to the past cannot be directly denied. The expression denotes what we (ὁ π. ἡμῶν avOp.,
Rom. vi. 6) formerly were, as distinct from our state of salvation wrought by Christ
and appropriated in baptism, and what we had been or are said to have been, which
belongs, or is said to belong, to the past. The phrase, apart from the presuppositions
which the Gospel presents, would be understood, though only approximately, by the
Greek, in spite of its strangeness, in connection with the idea of παλιγγενεσία, which see;
see also ἄνθρωπος.

Παλαιότης, τος, 7, age, antiquity, length of time, existing a long time, Plato,
Aeschines, Dio Cassius; but, upon the whole, very seldom. In biblical Greek only in
Rom. vii. 6, δουλεύειν ἐν καινότητι πνεύματος καὶ οὐ παλαιότητι γράμματος. As πνεῦμα
comes in the place οὗ γράμμα, the latter in relation thereto is something belonging to
the past, and if made much of, has no longer any right to be so, because it belongs to a
time now past and gone. Compare Heb, viii. 13.

Παλαιόω, to make old; passive, to become old; with both the meanings of
παλαιός. The active, as it seems, only in the LXX. (a) To make something obsolete,
to cause that it shall belong or be condemned to the past. Thus LXX,= pny, Kal and
Hiphil; the latter =active, the former= passive. Job ix. 5, 6 παλαιῶν ὄρη, parallel
with καταστρέφων αὐτά (= pny, Hiph.), therefore = he makes the mountains something past,
things that have been. In like manner, xxxii. 15, ἐπαλαίωσαν λόγους, they have ceased to
speak ; xiv. 18, ὄρος πίπτον πεσεῖται καὶ πέτρα παλαιωθήσεται ἐκ τοῦ τόπου αὐτῆς.
But especially = nba, to decay, to vanish away ; παλαιοῦσθαι = to pass away, to wax old;
thus of clothes, shoes, but also of persons. Active, Lam, iii. 4, ἐπαλαίωσεν σάρκα μου
καὶ δέρμα μου, ὀστᾶ μου συνέτριψεν ; Isa. lxv. 22, τὰ γὰρ ἔργα τῶν πόνων αὐτῶν
παλαιώσουσιν οἱ ἐκλεκτοί μου = to use, to consume. Pass,, Deut. xxix. 5; Josh. ix. ὅ, 18 ;
Neh, ix, 21; Ps. cii. 27; Isa. li. 6; Ex. xlvii. 13; Ps. xlix. 15, ἡ βοήθεια αὐτῶν παλαιω-
θήσεται ἐν τῷ ἅδῃ; Ps, xxxii. 3, ἐπαλαιώθη τὰ ὀστᾶ pov. Of persons, Job xiii. 28;
Isa. 1, 9; Ps, xviii 46, Cf. Ecclus. xiv. 17, πᾶσα σὰρξ ὡς ἱμάτιον παλαιοῦται ἡ yap

Παλαιόω 818 Πάσχω

διαθήκη ἀπ᾽ αἰῶνος Θανάτῳ ἀποθανῇ; Bar. iii. 10, ἐπαλαιώθης ἐν γῇ ἀλλοτρίᾳ...
προσσελογίσθης μετὰ τῶν eis Gov; Plat. Conv. 208 Β, τῷ τὸ ἀπιὸν καὶ παλαιούμενον
ἕτερον νέον ἐγκαταλείπειν, as opposed to τῷ παντάπασι τὸ αὐτὸ ἀεὶ εἶναι; Tim. 59 C;
Plut. cur Pythia, iv. (396 B), ὑφ᾽ ἑαυτοῦ παλαιούμενος ὁ χαλκὸς ἀποπνεῖ καὶ μεθίησι τὸν
ἰόν. --- 39 in the N. T. Luke xii. 33, βαλλάντια μὴ παλαιούμενα; Heb. i. 11 from
Ps. cii. 27. (Ὁ) To make old; thus the active, Heb. viii, 13, ἐν τῷ λέγειν καινὴν
πεπαλαίωκεν τὴν πρώτην, he has made old, what is not yet consigned to the past, but
soon must be. Passive, to become old; of what has long been in existence. So often in
Plut. οἶνος παλαιούμενος, παλαιοῦται. De puer. educ. viii. (5 E), μόνος yap ὁ νοῦς
παλαιούμενος ἀνηβᾷ καὶ 6 χρόνος τἄλλα παντ᾽ ἀφαιρῶν τῷ γήρᾳ προστίθησι τὴν
ἐπιστήμην. So in the LXX.=pny, Job xxi. 7, ἀσεβεῖς ζῶσι, πεπαλαίωνται καὶ ἐν
πλούτῳ ; Lev. xiii. 10, λέπρα παλαιουμένη = jv, Niph.; Ecclus. ix. 10, xi. 20;
Susannah 52. For Heb. viii. 13, τὸ δὲ παλαιούμενον καὶ γηράσκον ἐγγὺς ἀφανισμοῦ,
οἵ, Plut. Conv. disp. vii. 3. 4 (702 C), τὸ δὲ (sc. ἔλαιον) οὐκ ἔχον διαπνοὴν ... ταχὺ
παλαιοῦται καὶ ἀπογηράσκει, whence it is evident that γηράσκον is not the predicate,
but strengthens παάλ., while ἐγγὺς ἀφ. is not in apposition, but is a predicate (against
Hofmann in Joc.) = “ what is old and antiquated is nigh unto vanishing away.”

Πάσχω, ἔπαθον, πείσομαι, πέπονθα (cf. πένθος), the opposite of free action = ts
bear oneself passively towards some influence from without, and hence both εὖ πάσχειν and
κακῶς πάσχειν, though πάσχειν without any addition always stands in a bad sense; see
Passow. Hence=to experience something evil, to suffer. Seldom in the LXX.; only
Ezek. xvi. 5; Amos vi. 6; Esth. ix. 26. Oftener in the Apocrypha.—(I.) (a) To
experience something; thus only once in biblical Greek, Gal. iii. 4, τοσαῦτα ἐπάθετε εἰκῆ,
where the connection forbids us to think of suffering; compare οὖν, ver. 5. Plut. adv.
Colot. vii. (1110 Ὁ), τοῖς yap οὕτῳ πάσχουσιν ἔσται τοιοῦτον (sc. χρῶμα λευκόν), οὐκ
ἔσται δὲ τοῖς μὴ πάσχουσι. Cf. Kypke, οὔϑογυυ. sacr. ii, 277, who further refers to Joseph.
Ant. iii. 15. 1, ὑπομνῆσαι μὲν ὅσα παθόντες ἐξ αὐτοῦ Kal πηλίκων εὐεργεσιῶν μεταλα-
βόντες ἀχάριστοι πρὸς αὐτὸν γένοιντο, Dion. Hal. vii. 51, ταύτας ὑμῖν ὁ δῆμος, ὦ βουλή,
τὰς καλὰς ἀμοιβάς, ἀνθ᾽ ὧν ἔπαθε πολλῶν ὄντων καὶ μεγάλων... ἀπέδωκεν. In all
other places (Ὁ) to suffer something; to caperience evil, with the accus. of the object,
οὐδὲν κακόν, Acts xxviii. 5; παθήματα, 2 Cor. i. 6; ὀλίγον, 1 Pet. v. 10; πολλά, Matt.
xvi. 21, xxvii. 19; Mark v. 26, viii. 31, ix. 12; Luke ix. 22, xvii. 25; τοιαῦτα, Luke
xiii, 2; ταῦτα, Luke xxiv. 26; 2 Tim. 1. 12; ὅσα, Acts ix. 16; cf. Rev. ii. 11; Heb.
v. 8; 1 Thess. ii, 14. But mostly without object=to suffer; once κακῶς πάσχειν,
Matt. xvii. 15, Lachm. ἔχει (compare Treg., Westc.); οὕτως, Luke xxiv. 46; ἀδίκως,
1 Pet. ii 19; elsewhere without these modifications, Matt. xvii, 12; Luke xxii. 15;
Acts i. 3, iii. 18, xvii. 3; 1 Cor. xii, 26; Heb, ix. 26, xiii. 12; 1 Pet. ii. 20, 23, iii, 17,
iv. 1,15,19. The cause or occasion is expressed by διά τι, διά τινα, Matt. xxvii. 19 ;
2 Tim. i, 12; 1 Pet, iii. 14; compare 2 Mace. vi. 30, vii. 18, 32; 4 Macc. x. 10;

Πάσχω 819 Πάθημα

Esth. ix. 26; 4 Mace. ix. 8, x. 10; περί τινος, 1 Pet. iii. 18; in the N. T. mostly ὑπέρ
twos, Acts ix. 16, ὑπὲρ τοῦ ὀνόματός μου; Phil. i. 29, ὑπὲρ Xv; 2 Thess. i. 5, ὑπὲρ τῆς
Bac. τ. θ.; of Christ’s sufferings for us, 1 Pet. ii. 21, iv. 10, ὑπὲρ ἡμῶν ; iii, 18, περὶ
ἁμαρτιῶν ἔπαθεν δίκαιος ὑπὲρ ἀδίκων (Lachm., Tisch., Treg., Westc. ἀπέθανεν for ἔπαθεν).
—(II.) Of sensations, impulses, emotions, feelings arising-out of impressions from without,
in Plato, Thue. ef al. Thus Ezek. xvi. 5, τοῦ παθεῖν τι ἐπί σοι = Son, and Amos vi. 6,
οὐκ ἔπασχον οὐδὲν ἐπὶ τῇ συντριβῇ ᾿Ιωσήφ =7bn, Niphal (in Plato, πρός twa, eg. Eryx.
399 C; Gorg. 485 A).

Παθητός, 7, dv, only in later Greek; often in Plut. and usually as opposed to
ἀπαθής and combined with θνητός = subject to impressions or sufferings; thus Plut.
De anim. procreat. xxvii. (1026 Ὁ), θνητὴ καὶ περὶ τὰ σώματα παθητὴ pépis τῆς ψυχῆς.
Amator. xix. (765 B), θνητὰ παθητά. Pelop. xvi. 5, Ἡρακλῆς καὶ Διόνυσος ἐκ μετα-
βολῆς ἀρετῇ τὸ θνητὸν καὶ παθητὸν ἀποβαλόντες. Num. viii. 7. Very occasionally it
seems to denote the bare possibility or susceptibility, eg. Plut. Plac. phil. ii. 1 (887 Ὁ);
coll, Sext. Emp. adv. math. x. 311. (Cicero, De nat. deorum, iii. 12, π. φύσις, patabilis
natura, susceptibility.) Acts xxvi. 23, εἰ παθητὸς ὁ Xs, εἰ πρῶτος ἐξ ἀναστάσεως KT,
corresponding with the union of the word with θνητός in Plutarch, Often in Justin
Martyr, Dial. c. Tryph. xxxvi. 39. 68, αἱ γραφαὶ tov Xv καὶ παθητὸν καὶ προσκυνητὸν
καὶ θεὸν ἀποδεικνύουσιν, et al. Ign. ad Polyc. iii, 2, τὸν δ ἡμᾶς παθητόν, τὸν κατὰ
πάντα τρόπον δι’ ἡμᾶς ὑπομείναντα. Ad Eph. vii. 2, opposed to ἀπαθής.

Πάθημα, τος, τό. (I.) Suffering, what is suffered or borne, mostly in the plural;
in biblical Greek only in the N. T.; the sing. only in Heb. ii 9, διὰ τὸ πάθημα τοῦ
θανάτου, where it is neither necessary nor admissible to take wd@., in the rare sense
endurance, as synon. with ὑπομονή (Grimm), for the reference is not to the behaviour of
Christ, but to what befel Him; compare the preceding #Aatrwpévov. Elsewhere always
the plural, Rom. viii. 18; 2 Cor. i. 6, 7; 2 Tim. iii. 11; Heb. ii. 10, x. 32; 1 Pet. v. 9.
Ta παθ. Xv, 2 Cor. i. 5 and 1 Pet. iv. 13 denote the same as Phil. iii 10, 1 Pet. v. 1,
what Christ has suffered; 1 Pet. i, 11, τὰ εἰς Xv παθήματα, what Christ was to suffer,
chosen on account of ver. 10, of περὶ τῆς εἰς ὑμᾶς χάριτος προφητεύσαντες. With Col.
i, 24, ἐν τοῖς παθήμ. ὑπὲρ ὑμῶν, compare πάσχειν ὑπέρ, and 2 Cor. i. 5; Phil. iii, 10.—
(IL) Synon. with πάθος, of the affections, dispositions ; so first in Aristotle, only rarer
than πάθος: see Bonitz, Indea Aristot, 554, Arist. Metaph. iv. 14, ἀρετὴ καὶ κακία
τῶν παθημάτων μέρος τι. Poet. 1, ἤθη καὶ πάθη καὶ πράξεις. Rhet. ii, 22, ἤδη καὶ
πάθη καὶ ἕξεις. Polit. i. 5, τὰ γὰρ ἄλλα ζῷα οὐ λόγου αἰσθανόμενα, ἀλλὰ παθήμασιν
ὑπηρετεῖ, Plut. Pomp. viii. 6. Thus Aristotle reckons ἔλεος and φόβος among the
παθήματα; see πάθος. In itself a vow media, and used as such, παθήματα in later
Greek is employed to denote wrong affections or impulses, under whose dominion map
is a sufferer, Plut. de occulte vivendo, ii. (1128 E), τοὺς νοσώδεις βίους καὶ τὰ τῆς ψυχῆς
παθήματα (as, according to Aristotle, the παθήματα need κάθαρσις, Poet. 6). Accord-

Πάθημα 820 Συμπάσχω

ingly, in Paul’s Epistles, τὰ παθήματα τῶν ἁμαρτιῶν, Rom. vii. 5, ef. ver. 14; Gal. ν. 24,
οἱ τοῦ Xv τὴν σάρκα ἐσταύρωσαν σὺν τοῖς παθήμασιν καὶ ἐπιθυμίαις. The παθήμ. are
the sinful stirrings which gain the mastery over the man and coerce him (cf. Rom. vii. 25),
whereas he gives himself up to the é10.; the παθήματα enslave him, but: by the ἐπιθ.
he lets himself be enslaved.

Πάθος, ovs, τό, (1) that which one experiences or suffers, as opposed to ἔργον,
ποίημα, πράξις, eg. μακάριον πάθος πάσχειν, Plato, Hipp. min. 363 D; usually =
suffering, Then (II.), and especially, of the affections of the soul, the sensations and
desires, which a man does not of his own accord beget, but by which he is carried away ;
primarily, in a good as well as a bad sense, Plato, Aristotle; cf. Aristotle, Zth. Nicom.
ii, 4, τὰ ἐν τῇ ψυχῇ γινόμενα τρία ἐστί, πάθη δυνάμεις ἕξεις... λέγω δὲ πάθη μὲν
ἐπιθυμίαν, ὀργήν, φόβον, θράσος, φθόνον, χαράν, φιλίαν, μῖσος, πόθον, ζῆλον, ἔλεον, ὅλως
οἷς ἕπεται ἡδονὴ ἢ λύπη. Next, by the Stoics, of abnormal and unnatural impulses, the
outgo and striving of a corrupt reason, λόγος πονηρός ; see Grimm on 4 Mace. i. 1.
Akin to this is the Pauline conception in Rom. i. 26, παρέδωκεν αὐτοὺς ὁ θεὸς εἰς πάθη
ἀτιμίας. 1 Thess. iv. 5, μὴ ἐν πάθει ἐπιθυμίας, compare ver. 4, ἐπιθυμία (which see)
being regarded as that which carries the man away, of which he allows himself to be
enslaved ; sce πάθημα. Also in Col. iii. δ, νεκρώσατε οὖν τὰ μέλη τὰ ἐπὶ τῆς γῆς,
πορνείαν, ἀκαθαρσίαν, πάθος, ἐπιθυμίαν κακὴν καὶ τὴν πλεονεξίαν ἥτις ἐστὶν εἰδωλο-
λατρεία «.7.r., it does not mean a special πάθος, in the sphere of so-called sins of the
flesh ; the expressions form a climax, each word in turn becoming more comprehensive;
ἀκαθαρσία embraces more than πορν. (see Rom. i. 24), and πάθος is not to be narrowed
into the ἐρωτικὸν πάθος of Plato, Phaedr. 265 B, nor into the ἀκρασία, the πυροῦσθαι
of 1 Cor. vii. 5, 9, of which there is no example, for the passage cited by Meyer (Plato,
Pret. 352) contains nothing of any such πάθος, and Dem. 805. 14 (26. 18) forbids the
τοῖς ἐξαίφνης μετ᾽ ὀργῆς πάθεσιν ἐπακολουθεῖν. What is meant is the whole range of
passion or emotion which enslaves men, beyond which ἐπιθυμία κακή in turn extends,
inasmuch as in it man directs or enslaves himself. That the highest degree and enhance-
ment of this worldly depravity and estrangement from God should be found in the
πλεονεξία is quite in keeping with biblical views. Besides these passages, πάθος in
biblical Greek occurs very often in 4 Macc., which is summed up in i. 1, viz, the reply
to the question, εἰ αὐτοδέσποτός ἐστι τῶν παθῶν ὁ εὐσεβὴς λογισμός. But the author’s
notion of the πάθη is not the Stoic nor the Pauline, but the genuinely Judaic-Pharisaic
idea of pura natwralia which appears in the later semi-Pelagianism; for the πάθη are
with him the κινήματα τοῦ σώματος and ὀρέξεις τῆς ψυχῆς, which in themselves are not
contrary to the essence and dictates of the reason, but must be “civilised” or kept in
bounds thereby (i. 29, ἐξημεροῖ; ver. 35, φιμοῦν), so as not to transgress the law and
become sin. See Grimm, Commentar zu 4 Mace,

Συμπάσχω, to suffer together with, or at the same time with, or to suffer the like

Συμπάσχω 821 Μετριοπαθέω

or the same thing. Plato, Charm. 169 ©, ταὐτὸν τοῦτο. In later Greek (Polyb., Plut.)

more frequently than in the classics, In biblical Greek only Rom. viii, 17; 1 Cor. |

xii, 26.

Συμπαθής, és, feeling together with, feeling alike, and then especially =sym-
pathizing, suffering with; in 1 Pet. iii, 8 it occurs in the former sense, πάντες ὁμόφρονες,
συμπαθεῖς, φιλάδελφοι, εὔσπλαγχνοι, ταπεινόφρονες ; cf. 1 Cor. xii. 26; Rom. xii. 15.
Stob. Floril. Ixxiv. 615 (Phint.), δεῖ δὲ τὰν εὐνομουμέναν πόλιν, Srav αὐτὰν δι’ ὅλας
τεταγμέναν, συμπαθέα τε καὶ ὁμοιόνομον ἦμεν. Polyb. χ. 14. 10, πρὸς τὸ θάρσος ἐμβαλεῖν
καὶ συμπαθεῖς ποιῆσαι τοὺς παρακαλουμένους ; ii, 56. 7. Aristot. Probl: xiv. 40,
συμπαθής ἐστιν ὁ ἀκροατὴς τῷ ἄδοντι.

Συμπαθέω, (a) to feel together with, to have the same feeling; τινί, Aristotle,
Plut. et al.; to suffer at the same time with, Plut. Coriol. xxix. 4. (Ὁ) To have compassion
or pity; in this sense oftener than συμπάσχειν. Plut. Timol. xiv. 1. With the dative
both of the person and of the thing, Isocr., Dion. Hal. e al. Plut. Marcell. xix. 3,
δακρῦσαι καὶ τῷ μέλλοντι γίνεσθαι συμπαθῆσαι. De cap. ex inimicis util. ix. (90 Ἐν,
τὸν δὲ καὶ πταίσαντι συμπαθήσαντα καὶ δεηθέντι συλλαβόμενον, et al. In biblical
Greek only Heb. iv. 15, ταῖς ἀσθενείαις ; x. 34, τοῖς δεσμίοις (Lachm., Tisch., Treg,
Weste. for δεσμοῖς μου, Rec., Hofmann).

Μετριοπαθέω belongs, like μετριοπαθής, μετριοπάθεια, to later Greek; given as
Aristotelian by Diog. L. v. 31, after a fragment in Stob. Flori. i. 71, as already employed
by the Pythagorean Archytas, but not appearing in written language till late, Plut.,
Dion. Hal., Appian, Josephus, Philo. Μετριοπαθής = one who keeps a measure or control
over his feelings, Diog. L. v. 31, ἔφη δὲ (ὁ "Aptoror.) τὸν σοφὸν μὴ εἶναι μὲν ἀπαθῆ,
μετριοπαθῆ δέ. The same antithesis in Sext. Emp. iii. 235, ἐν μὲν τοῖς δοξαστοῖς ἀπαθὴς
εἶναι, ἐν δὲ τοῖς κατηναγκασμένοις μετριοπαθεῖ; 236, ὡς μὲν yap ἄνθρωπος αἰσθητικὸς
πάσχει, μὴ προσδοξάζων δὲ ὅτι τοῦτο ὃ πάσχει κακόν ἐστι φύσει, μετριοπαθεῖν.
Μετριοπαθής, μετριοπάθεια, μετριοπαθεῖν, in particular, refer to the maintenance of
moderation in wrath and in pain, so that the meaning is determined by the connection.
Thus, for example, in pain, Plut. Consol. ad Ap. iii. (102 Ὁ); de fratern. am. xviii.
(489 C) et al.; often in Philo; in wrath, Plut. de ira cohib. x. (458 C), οὕτως ἔστιν
εἰπεῖν πρὸς τὸν θυμόν" ᾿Ανατρέψαι μὲν δύνασαι καὶ διαφθεῖραι καὶ καταβαλεῖν, ἀναστῆσαι
δὲ καὶ σῶσαι καὶ φείσασθαι καὶ καρτερῆσαι πραότητός ἐστι καὶ συγγνώμης καὶ μετριο-
παθείας, for which Camillus, Metellus, Aristid., Socrates are cited as examples. Adv.
Col. xxii. (1119 C). Dion. Hal. Ant. Rom. viii. 61, οὐκ ἐπῆν αὐτοῦ τοῖς τρόποις .. . οὐδὲ
δὴ τὸ εὐδιάλλακτον καὶ μετριοπαθές, ὅποτε δι᾿ ὀργῆς τῷ γένοιτο. Joseph, Ant. xii. 3. 2.
That it is not absolutely equivalent to to exercise forbearance, but = to moderate wrath, to
control oneself, so that there may be room for forbearance and forgiveness, is clear from
Philo, Allegor, iii. I. 113. 1, Μωυσῆς δὲ ὅλον τὸν θυμὸν ἐκτέμνειν καὶ ἀποκόπτειν οἴεται

ἌΣ.

Μετριοπαθέω 822 Πατέω

δεῖν τῆς ψυχῆς, οὐ μετριοπάθειαν, ἀλλὰ συνόλως ἀπάθειαν ἀγαπῶν. The μετριοπαθής
puts a limit to wrath, instead of giving oneself up to it or allowing it to work itself out,
Krebs, observv. ser, ὁ. Fl. Jos. in loc., refers to Josephus, Ant. v. 7. 7, εἰς ἱκετείας ἐτρέποντο
τοῦ θεοῦ καὶ θυσίας ἐπέφερον, παρακαλοῦντες αὐτὸν μετριάσαντα Kal πρὸς τὴν δέησιν
αὐτῶν ὑπαχθέντα παύσασθαι τῆς ὀργῆς. It has nothing in common with συμπαθής,
as some have been led to suppose through the dative in Heb. v. 2; cf. Heb. iv. 15. The
u. is lord over his wrath; his μετριοπαθεῖν tells in behalf of the πλανωμένοις καὶ ἀγνοοῦσιν;
he is compassionate towards sinners, whose sinfulness is described, answering thereto, by
those expressions which lay claim to indulgence and excuse. As to the dative, with
verbs of feeling, see Kriiger, xlviii. 8. Cf Wetstein, Kypke, Krebs, Carpzov, Bleek,
in loc.

Κακοπαθέω, (a) to suffer misfortune, hardship, generally to suffer, Xen. Mem. i.
4, 11, ἧττον κακοπαθεῖν ; Polyb, iii. 72. 5, ἐκακοπάθει τὸ στρατόπεδον ὑπό τε τοῦ
Ψυχοῦς καὶ ἐνδείας. Thus Jonah iv. 11 τε δον ; Jas. v.13; 2 Tim. ii, 9, (Ὁ) To endure
evil, Aristotle, Zth. Nic. x. 6, πραγματεύεσθαι καὶ κακοπαθεῖν τὸν βίον ἅπαντα τοῦ
παίζειν χάριν. Thus in 2 Tim. iv. 5, vide ἐν πᾶσιν, κακοπάθησον, ἔργον ποίησον
εὐαγγελιστοῦ. In 2 Tim. ii. 8, Lachm., Tisch., Treg., Westc. read συνκακοπάθησον ὡς
καλὸς στρατιώτης.

Κακοπάθεια, ας, ἡ, (a) suffering, hardship, misfortune, Jas. v. 10; Mal. i. 13;
2 Mace.- ii. 26, 27, ἡδέως τὴν κακοπάθειαν ὑποίσομεν. Thuc., Polyb., Plut. e al.
(Ὁ) The bearing of suffering, with ὑπομονή, in 4 Mace. ix. 8, ἡμεῖς δὲ διὰ τῆς δὲ τῆς
κακοπαθείας καὶ ὑπομονῆς τὰ τῆς ἀρετῆς ἄθλα οἴσομεν ; Jas. v. 10, ὑπόδευγμα λάβετε
τῆς κακοπαθείας καὶ τῆς μακροθυμίας τοὺς προῴφ. Κακοπάθεια emphasizes the fact
that the suffering is borne, ὕπομ. and wax, indicate the how. So Plut. Num. iii. 5, φύσει
δὲ πρὸς πᾶσαν ἀρετῆν εὖ Kexpapévos τὸ ἦθος, ἔτει μᾶλλον αὑτὸν ἐξημέρωσε διὰ παιδείας
καὶ κακοπαθείας.

Συνκακοπαθέω, besides 2 Tim. i. 8, ii 3 (see κακοπαθέω), only in patristic
Greek =to endure together, or at the same time with another. In both texts Paul
exhorts Timothy to endure with him what had to be suffered and borne in his calling;
and he expresses this in the first text by συνκακοπάθησον τῷ εὐαγγ., as he had before
indicated how God’s testimony and his witnessing had been treated by the world. In
ii, 3, ὡς καλὸς στρατιώτης Xv. Iv. is not added, because κακοπαθεῖν, κακοπάθεια, -εῖν,
are used especially of hardships and fatigues that have to be borne in military service;
such a use of the simple verb is not so prevalent as to govern the representation; the
words are added in order to introduce a new element in ver. 4.

Πατέω, from πάτος, the trodden way, whence the German “ Pfad,” path; see
Weigand, Deutsches Worterd. ii. 330; Curtius, 270, to tread, to tread upon; LXX.

sometimes =777, also occasionally =n, 1, por, οὐ al. (a) To tread, to step upon,
26

Πατέω 828 Περιπατέω

τρίβον, Job xxii. 15; Isa. xlii, 16; τόπον, Deut. xi. 24; cf. Isa. xlii. 5. (Ὁ) To tread,
to walk upon, Amos ii. 7, ἐπὶ τὸν χοῦν τῆς γῆς; Luke x. 19, ἐπάνω ὄφεων ; compare
καταπατεῖν, Ps. χοὶ. 13. Frequently. οἶκον, λῆνον, ἅλωνα, et al., Isa, xxv. 10; Judg,
ix. 27; Neh. xiii. 15; Jer. xlviii. 33; Lam. i. 16; Isa. xvi. 10; Joel iii. 13. In the
N. T. Rev. xiv. 20, xix. 15. Figuratively, to tread with the foot, as a sign of contempt
or of hate, etc., eg. ὅρκια, τιμὰς θεῶν, et al. Thus Isa. i. 12, τὴν αὐλήν pov; Rev. xi. 2,
τὴν πόλιν τὴν ἁγίαν; Luke xxi. 24. Oftener in this sense καταπατεῖν, to tread
down, to crush under foot =por, yr, ANv, DIa, Ps. vii. 6; Isa. xxviii. 3, ΙΧ], 6, 18;
Ezek. xxxiv. 18; Isa. v. 11; Ps. lvi. 2, 3, ἵν, 4; 1 Mace, iii, 45, 51, τὰ ἅγιά cov
καταπεπάτηται καὶ βεβήλωται. In the N. T. Matt. ν, 13, vii. 6; Luke viii. 5; Heb.
x, 29.

Περιπατέω, (a) literally, to walk round or about, LXX. often =%bn, Kal, Piel, and
Hithp., for which, however, we usually have πορεύεσθαι. Gen, iii. 8; Ex. xxi. 19;
Esth. ii. 11, εἰ al. ; Ecclus, ix. 13, x. 26; Susannah 8, e¢ al, In the N. T. παρὰ τὴν
θάλασσαν, Matt. iv. 18; Mark i. 16; ἐπὶ τῆς θαλ., Matt. xiv. 26; Mark vi. 48, 49;
John vi. 19; ἐπὶ τὴν Odd, Matt. xiv. 25; ἐπὶ τὰ ὕδατα, Matt. xiv. 29; ἐπάνω τινός,
Luke xi. 49; ἐν τῷ ἱερῷ, Mark xi. 27; John x. 23; ἐν τῇ Tania, ᾿Ιουδ,, ἐν τοῖς ᾿Ιουδ.,
John vii. 1, 54; ὅπου θέλεις, John xxi. 18. Absolutely, Matt. ix. 5, xi. 5, xv. 31;
Mark ii. 9, v. 42, viii, 24, xii. 38, xvi. 12; Luke v. 23, vii. 22, xx. 46, xxiv. 17; John
1, 36, v. 8, 9, 11, 12; Acts iii. 6, 8, 9, 12, xiv. 8, 10; Rev. ii. 1, ix. 20. (0) Figuratively,
in profane Greek of the educational intercourse of the philosophers with their pupils, to
teach and dispute in going rownd about, as Aristotle was wont to do; περέπατος = disputa-
tion, also used of the Aristotelian school. But the biblical and, in particular, the N. T.
use of the word in a figurative sense has as little to do with this as the signification of
ἀκολουθεῖν (which see); cf. παρακολουθεῖν τῇ διδασκαλίᾳ, 1 Tim. iv, 6, 2 Tim. iii. 10,
with 2 Mace. ix. 27, παρακολουθοῦντα τῇ ἐμῇ προαιρέσει, which has nothing to do with
instruction given ambulando. The use of the word as = to walk, in the ethico-religious
sense, more probably arose from the O. T. on, just as the conception of moral walk
peculiar to modern languages sprang entirely from Holy Scripture. While the LXX.
usually render the Hebrew ἽΡΠ in this sense by πορεύεσθαι, with additions such as νόμῳ,
προστάγμασιν, ἐν νόμοις, ἐν ὁδῷ Kupiov, ὀπίσω βααλίμ, ματαίων, τῶν ἐνθυμημάτων,
ἐνώπιον κυρίου, et al., but very rarely by περιπατεῖν (2 Kings xx. 3; Prov. viii. 20;
Eccles. xi. 9, not at all in the Apocrypha), in the N. T. πορεύεσθαι very seldom occurs
in this sense (Luke i. 6; Acts ix. 31, xiv. 16; 1 Pet. iv. 3; 2 Pet. ii. 10, iii. 3; Jude
11, 16, 18), but instead of it we have περιπατεῖν, especially in the Pauline and
Johannine usage (elsewhere only Mark vii. 5, κατὰ τὴν παράδοσιν τῶν πρεσβ.; Acts
xxi, 21, τοῖς ἔθεσι; Heb. xiii. 9, ἐν βρώμασι). And here again a difference presents
itself, for with Paul the psychological character of the walk is emphasized, in the O. T.

Phuvhere and the tendency thereof, while John delights in the more figurative

i

Περιπατέω 824 Παύω

expressions ἐν φωτί, σκοτίᾳ, which also occur often in Isaiah and sometimes in the
Psalms. We find it (1) in the Johannine usage, ἐν τῇ σκοτίᾳ, John x. 23; 1 John
ii, 11; ἐν τῷ σκότει, 1 John i. 6; compare John xi. 9,10; Isa ix. 2,110; ἐν τῷ
φωτί, 1 John i. 7; ὡς τὸ φῶς ἔχετε, John xii. 35; διὰ τοῦ φωτός, Rev. xxi. 24;
compare Isa. lx. 3; Ps. lxxxix. 16. Otherwise also π᾿ μετά τινος, John vi. 66; Rev.
iii. 4; καθὼς ἐκεῖνος, 1 John ii. 6; ἐν ἀληθείᾳ, 2 John 4, 6; 3 John 3,4. Cf. ὁδῷ
ἀληθινῇ, Isa. lxv. 2; γυμνός, Rev. xvi. 15; cf. Isa. xx. 2; see γυμνός. (2) In Pauline
usage figuratively only in Rom. xiii. 13, ὡς ἐν ἡμέρᾳ εὐσχημόνως ; Eph. v. 8, ὡς τέκνα
φωτός. With adverbial qualification εὐσχημόνως, 1 Thess. iv. 12 ; ἀκριβῶς, Eph, v. 15 ;
ἀτάκτως, 2 Thess. iii. 6, 11; cf. 1 Thess. iv. 1, ἀξίως τοῦ θεοῦ τοῦ καλοῦντος K.T.r.;
1 Thess. ii. 12; οἵ, Eph. iv. 1; Col. 1. 10; 1 Cor. vii. 17; ἐν ἐπιθυμίαις, Eph. 11. 2;
ἐν παραπτώμασιν, Eph. ii. 10; Col. iii. 7; ἐν καινότητι ξωῆς, Rom. vi. 4; ἐν σοφίᾳ, Col.
iv. 5; ἐν ματαιότητι τοῦ νοός, Eph. iv. 17; ἐν ἀγάπῃ, Eph. v. 2; κατὰ ἀγάπην, Rom.
xiv. 15; ἐν Χῳ, Col. ii. 6; κατὰ σάρκα, Rom. viii. 4; 2 Cor. x. 2; ch ἐν σαρκί, x. 3;
κατὰ πνεῦμα, Rom. viii. 4; πνεύματι, Gal. v. 16; 2 Cor. xii. 18; κατὰ ἄνθρωπον,
1 Cor. iii. 3; διὰ πίστεως, od δι’ εἴδους, 2 Cor. v. 7. We have no O. T. examples for
these modes of expression; they form an independent extension of the O. T. usage for
which πορεύεσθαι was inappropriate.

Πατήρ. Achelis (Bergpred. on Matt. vi. 9) rightly draws attention to the fact
that in the O. T. this designation of God, and that of Israel as son or children of God,
was employed in order firmly to establish the duty of Israel to be loyal to J ehovah, and
to bring out forcibly the contrast in Israel’s behaviour between what they were and
what they ought to be (Deut. xxxii. 6, 19; Isa. i. 2; Mal. i. 6, ii 10); and together
with this to bring fully to light how undeserved was the mercy of God to faithless and
disloyal Israel (Jer. xxxi. 9, 20; Isa. lxiii. 16, xliv. 8); so that the sonship of Israel
depended solely upon God’s election and call, though Israel's behaviour towards God,
and consequently his situation at the time, did not correspond thereto. This explains
why it is that this appellation πατήρ is used exactly in “the deepest struggles and cries
for redemption” (Ewald), in Isa. lxiii, 16, lxiv. 8, and does not become a constant
appellation of God. The name further always points to a redemptive future, to which
this name distinctively belongs—As to ὁ πατήρ pov upon the lips of Christ, it is
important to observe that Christ never, except in His directions for prayer, says πάτερ
ἡμῶν (see Matt. xxvi. 39); ὁ πατήρ μου always denotes, therefore, and in every case a
peculiar and unique relation of Christ to the Father (significant for the conception of
the ὁ υἱὸς τοῦ θεοῦ).

Π αύω, according to Curtius (270) connected with paulus, paucus, pauper, to make
to cease, the active only seldom in biblical Greek, in the N. T. only in 1 Pet. iii, 10;
LXX. Job vi. 26; Isa. lviii, 12; Ps, xxxiv. 14; Prov. xviii. 18; in the Apocrypha the
middle only. (L.) Active, to make to cease, τέ, Job vi. 26=to put an end to, to terminate,

Παύω 825 Παύω

τινά τινος, to make one cease from, or leave off ; in profane Greek more rarely with ἀπό; in
biblical Greek, Ps. xxxiv. 14; 1 Pet. iii 10; rarely with the simple genitive,
Prov. xviii. 18, ἀντιλογίας παύει κλῆρος ; cf. Od. iv. 35; Il. iv. 191.—(II.) Middle and
passive = to leave off, to cease; “the middle stands, as a rule, where the leaving off is
according to one’s own will and free choice, the passive when it is the result of external
force or constraint,” Passow ; (a) with further qualification to leave off from, to cease from,
usually with the present participle, Gen. xi. 8, xviii. 33, xxiv. 18, 22, xxvii. 30, and
often (=nbo, usually συντελεῖν, often also ἐκλείπειν); Tob. v. 22, xiv. 1; 1 Mace. ii. 28;
Ecclus. xxviii. 6, οὐ al. In the N. T. Luke v. 4; Acts v. 42, vi. 13, xiii. 10, xx. 31,
xxi 32; Eph. i 16; Col. i 9; Heb. x. 2. With the genitive, Ex. xxxii. 11;
Josh, vii. 26 ; Isa. i. 24; compare the gen. of the infinitive, Jer. li. 58, τοῦ ἀναγινώσκειν ;
2 Sam. xv. 24; Ex. ix. 28. Oftener with ἀπό, Ps. xxxiv. 14; Isa. 1. 16, ii, 22;
Jer, xxvi. 3, 13, 19; also as in later prose with the inf., Jer. xxxi. 36, ἐὰν παύσωνται of
νόμοι οὗτοι ἀπὸ προσώπου pov, . . . καὶ τὸ γένος ᾿Ισραὴν παύσεται γενέσθαι ἔθνος κατὰ
πρόσωπόν pov. Once with the dative, Job xxxii, 1, ἐπαύσατο Ἰὼβ ῥήμασιν. Once
with ἐκ, 1 Chron. xxi. 22, παύσεται ἡ πληγὴ ἐκ τοῦ Aaod; cf. Isa. 1. 24, οὐ παύσεταί μου
6 θυμὸς ἐν τοῖς ὑπεναντίοις; ii, 22, παύσασθε ὑμῖν ἀπὸ τοῦ dvOpwrov.—The perf.
πέπαυμαι--1 cease, I am done, am ready, denoting a continuous state; often in O. T.
Greek, but always regarded passively, of that which is brought to an end, or by which it
comes to an end, Isa. xxiv. 8, 11, xxvi. 10, xxxii. 10, xxxiii. 8; see (Ὁ). It is also to
be taken as passive in 1 Pet. iv. 1, ὁπαθὼν σαρκὶ πέπαυται ἁμαρτίας. We cannot
lexically decide the meaning of this vem. ὧμ., because it may either denote a line of
conduct, as in 1800. xix. 6, πεπαυμένοι τῆς ὀργῆς αὐτῶν ἀκροᾶσθε καὶ τοὺς ἐλέγχους ἤδη
θελόντες ἀποδέχεσθε, compare παύσασθαι τῆς ὀργῆς, τῆς ὕβρεως, Herodian vii. 10. 9,
ii, 4, 1, or a state which has been brought about, as in Aristotle, Occon. 2 (ed.
Bekker, 1352, 22a), τοὺς voudpyous πεπαῦσθαι τῆς προφάσεως ; Dio Cass. xlvi. 49, τῆς
ἀρχῆς ὡς καὶ παρὰ τὰ πάτρια ἀποδημήσας ἐπαύθη ; xlv. 12, πεπαυμένοι τῆς στρατείας
ἐπὶ αὐτὴν αὖθις ἀνεκλήθησαν, of withdrawal from an office undertaken for a time. Now
ἁμαρτία itself makes it probable that the end of a state is meant, not a leaving it off,
but a being perfectly done with it; cf. Plat. Legg. vi. 784 C, νουθετοῦσαι καὶ ἀπειλοῦσαι
παυόντων αὐτοὺς τῆς ἁμαρτίας καὶ ἀμαθίας ; cf. Hipp. Min. 372 E, where ἁμαρτία and
ἀμαθία are regarded ποῦ as a doing but as a condition; but the question is decided by
what follows in 1 Pet. iv. 2, the final εἰς τὸ μηκέτε. . . βιῶσαι, which would be only a
synonym for vez, du. if this latter denoted conduct. Not conduct or a form of behaviour,
but an experience which leads on to the conduct expressed by εἰς τὸ κιτιλ. The experience
is stated in ὁ παθὼν σαρκί, its import by wer. dy., and its design by εἰς τὸ κτλ. We
are thus reminded here of Rom. vi. 11, νεκροὺς τῇ ἁμαρτίᾳ; compare vv. 6, 7. (See
also Bengel, von Hofmann.) (Ὁ) Absolutely, to cease, to leave off, to come to rest, etc.,
according to the connection; eg. Gen. xlix. 19; Isa. xiii, 21=y20; Ex. xxxi. 16;
Isa, xvi. 10, xxiv. 8, xxxiii, 8; Jer. xxxi. 36=n2y in the last place (see above);

Παύω 826 ᾿Αναπαύω

primarily also = van; Ex. ix. 34, αἱ φωναὶ ἐπαύσαντο καὶ ἡ χάλαξα ; ver. 35, πέπαυται ὁ
ὑετός = bin.—Ecclus. xviii. 6, xxiii. 16, xxxiv. 17; cf. Job vi. 7, xiv. 11. Also παῦσιν
παύεσθαι, Jer. xlviii. 2. The perf. pass.=to be at an end, Ex. ix. 35; Isa. xvi. 10,
xxiv, 8, 11, xxvi. 10, xxxii. 10, xxxiii. 8—In the N. T. Luke viii. 24, ἐπαύσαντο (se.
ὁ ἄνεμος καὶ ὁ κλύδων τοῦ ὕδατος), καὶ ἐγένετο γαλήνη ; Xi. 1, ἐπαύσατο, sc. προσευχόμενος ;
Acts xx. 1, μετὰ τὸ παύσασθαι τὸν θόρυβον ; 1 Cor. xiii. 8, γλῶσσαι παύσονται.

᾿Αναπαύω, fut. mid. ἀναπαήσομαι, Rev. xiv. 13, Lachm., Tisch. Treg, Westc.,
ἐπαναπαήσομαι, Luke x. 8, Tisch. 8, Weste., after the analogy of the very late and rare
aor. ἐπάην ; cf. Buttmann, ὃ 114; Kiihner, ὃ 343; to make to cease, τινά τινος, especially
to let rest, to bring to rest, mid. to rest; often in Ὁ, T., more rare in N. Τὶ Greek.
(1) Active, to make to rest, LXX.= 29 (with καταπαύειν also); ἀπό τινος, 2 Sam. vii. 11;
1 Chron. xxii. 9 ; Isa. xiv. 3. Without addition, τί, to make something rest, Ecclus, xviii. 15 ;
a. τινά, to procure rest, refreshment for one, 1 Chron. xxii. 18, ἀνέπαυσεν ὑμᾶς κυκλόθεν.---
Ezek. xxxiv. 15 =ym, Hiphil; Prov. xxix. 17, waiSeve υἱόν cov καὶ ἀναπαύσει σε;
Ecclus, iii, 6, 6 εἰσακούων κυρίου ἀναπαύσει μητέρα αὐτοῦ; Zech, vi. 8, ἀνέπαυσαν τὸν
θυμόν μου ἐν γῇ βοῤῥᾶ -- δ Υ 5. THINS IMI, ΤῊ the N. T. 1 Cor. xvi. 18, ἀνέπαυσαν
τὸ ἐμῶν πνεῦμα, to refresh, In like manner Philem, 20, ἀνάπαυσόν μου τὰ σπλάγχνα ;
ef. ver. 7; Matt. xi. 28, κἀγὼ ἀναπαύσω ὑμᾶς ; see ἀνάπαυσις. Contrary to the usage
of profane Greek, with the dative = to give rest to one, 1 Kings v. 4. (II.) Middle and
passive, to rest, (a) from something, ἀπὸ τῶν ἐχθρῶν, 1 Chron. xxii, 9; Esth. ix. 22,
"And τῶν πολέμων, Esth. 1x. 16; compare ἐκ μακρᾶς ἀναπεπαυμένος ὁδοῦ, Plato,
Crit. 106 A; Rev. xiv. 13, ἐκ τῶν κόπων. Usually, however, (Ὁ) as also in profane
Greek, absolutely =to rest, to repose, LX X. = "3, 39, 120), Op, and otherwise occasionally ;
here primarily to rest from labour or adversity, Ex. xxiii. 12 ; Deut. v. 14; Esth.ix.17,18;
Job iii. 13, 17, 26; Isa. xiv. 7, 30, lvii, 20; Jer. xlix. 23; Ezek. xvi. 41. In the N. Τὶ
Matt. xxvi. 45; Mark vi. 31, xiv. 41; Luke xii, 19. The pass. Lam. v. 5, ἐδιώχθημεν,
ἐκοπιάσαμεν, οὐκ ἀνεπαύθημεν. So the perf. 2 Cor. vii. 13, synon. with παρακέκλησθαι ;
ef. Philem. 7; see παύω. (Cf. Isa. xiv. 4.) Herewith is connected the signification to come
to an end, to have done ; Jer. xlii. 10; eg. of dying, Plut. Pomp. Ixxx. 4; Consol. ad Apoll. 16
(110 F), πότερον συμφερόντως ἀνεπαύσατο τὸν βίον ἐκλιπῶν. So Ecclus, xxii, 9, xlv, 23;
cf. Prov. xxi. 16, ἀνὴρ πλανώμενος ἔξ ὁδοῦ dix. ἐν συναγωγῇ γιγάντων ἀναπαύσεται ; Isa.
xiv, 4, πῶς ἀναπέπαυται ὁ ἀπαιτῶν καὶ ἀναπέπαυται ὁ ἐπισπουδαστής. Then apart from
what may have gone before=to rest, to remain, to dwell anywhere; also to wait, to stay ;
the first=j2w, Isa. lvii. 15, ὕψιστος ἐν ἁγίοις ἀναπαυόμενος, parall. κατοικῶν ; xiii, 21,
xxxii. 16, xxxiv. 17; further = ΠΡ), Prov, xiv. 33, ἐν καρδίᾳ ἀγαθῇ ἀνδρὸς ἀναπαύσεται
σοφία, according to some MSS., whereas others leave the word out altogether; Eccles,
vii. 10, θυμὸς ἐν κόλπῳ ἀφρόνων ἀναπαύσεται ; Isa, xi. 2, ἀναπαύσεται ἐπ᾽ αὐτὸν πνεῦμα
τοῦ θεοῦ ; οἵ, Zech. vi. 8 and Prov. xxi. 21. So in the N. T. 1 Pet. iv. 14, τὸ τῆς δόξης
καὶ τὸ τοῦ θεοῦ πνεῦμα ἐφ᾽ ὑμᾶς ἀναπαύεται; cf. éravar., Luke x. 6; Num, xi. 25, 26;

᾿Αναπαύω 827 Καταπαύω

2 Kings ii. 16. In the sense of to rest=to stay, it stands in Dan. xii. 18, ἀναπαύον᾽ ἔτι
yap ἡμέραι καὶ ὧραι eis ἀναπλήρωσιν συντελείας [καὶ ἀναπαύσῃ]) καὶ ἀναστήσῃ εἰς τὸν
κλῆρόν σου εἰς συντέλειαν. So Rev. vi. 11, ἵνα ἀναπαύσωνται ἔτι χρόνον μικρὸν ἕως
πληρώσωσιν «.7.r. It seems to be foreign to profane Greek in the last two meanings.

᾿Ανάπαυσις, ews, ἡ, always passive; (a) termination, end, Xen. Hier. ii. 11, καὶ
διὰ σπονδῶν καὶ δι᾽ εἰρήνης γίγνεται πολέμου ἀνάπαυσις. Thus in biblical Greek only in
Job vii. 18, xxi. 23, as ἀναπαύεσθαι, of dying. (Ὁ) Rest, refreshment, Plut. de puer. educ.
xiii. (9 C), ἡ ἀνάπαυσις τῶν πόνων ἄρτυμά ἐστιν. Often in Xen., rare in Plato, several
times in Aristotle, Plut., οὐ al. Often in the LXX.= "Mw, ni (also rendered κατά-
παυσις), and as a rule = fina’, and occasionally otherwise; often in Ecclus. It is used of
rest from labour or from past trouble and calamity, Gen. viii 9; Lam. i. 4; Ruth i. 9;
Jer. xlv. 3; Micah ii. 10; Ps. exv. 7; of the Sabbath, Ex. xvi. 23, xxxi. 14, xxxv. 2;
Lev. xvi. 31, xxiii. 3, xxiv. 40, xxv. 4, 5; cf. ver. 8—Ecclus, vi. 27, xi. 17, xx. 20, and
often. Further = repose, stay, without reference to previous unrest or trouble, Ps, exxxii. 8;
1 Chron. xxviii. 2. In the Ν, T. rare, Rev. xiv. 11, οὐκ ἔχουσιν ἀνάπαυσιν... οἱ
προσκυνοῦντες τὸ θηρίον, of the interruption of their torment (not as in Wisd. iv. 7 of
the rest of the blessed ; compare Ecclus. xxxviii. 23), iv. 8, ἀνάπαυσιν οὐκ ἔχουσιν
ἡμέρας καὶ νυκτὸς λέγοντες, without interruption; Plut. Lye. xxii. 2, μόνοις ἀνθρώπων
ἐκείνοις τῆς εἰς τὸν πόλεμον ἀσκήσεως ἀνάπαυσιν εἶναι τὸν πόλεμον. ‘With Matt. xi. 29,
εὑρήσετε ἀνάπαυσιν ταῖς ψυχαῖς ὑμῶν ; οἵ, Ps. οχν. 7, ἐπίστρεψον ψυχή μου εἰς τὴν
ἀνάπαυσίν σου, ὅτι κύριος εὐηργέτησέ σε; vv. 8,9; Ecclus. vi. 27. On the other hand
=to remain, Matt. xii. 43; Luke xi. 24.

Ἔπαναπ'αύω (fut. mid. ἐπαναπαήσομαι, Luke x. 6, Tisch. 8; Westc.; see dvaz-.),
only in later Greek and very seldom; the active only in Judg. xvi. 26, according to the
Alex., ἐπανάπαυσόν με δὴ «.7.X., “let me rest that I may support myself upon,” ete. Else-
where always the middle, LXX. = jy, Niphal, and 7; and thus (a) to rest upon, Hrdn.
ii. 1. 2, ἐς ὕπνον κατεφέροντο κατεχούσαις τε ταῖς χερσὶ τὰ δοράτια ἐπανεπαύοντο, “ they
reposed because they supported themselves upon their hands which,” ete. Thus = jp,
Niph., 2 Kings v. 18, ἐπὶ τῆς χειρός, to support oneself upon the hand, vii. 2, ἐπὶ τὴν
χεῖρα; Ezek. xxix, 7; 2 Kings vii. 18, τῇ χειρί, Figuratively, 1 Mace. viii. 12, wera δὲ
τῶν φίλων καὶ τῶν ἐπαναπαυομένων αὐτοῖς, of confederates. Micah iii, 11, ἐπὶ τὸν
κύριον ἐπανεπαύοντο ; cf. Isa, xiv. 6, ἀνεπαύσατο πεποιθώς. So Rom. ii. 17, εἰ 88...
ἐπαναπαύῃ νόμῳ καὶ καυχᾶσαι ἐν θεῷ. (Ὁ) To rest upon, see avar., LXX, =, Num. xi,
25, 26, τὸ πνεῦμα τ. θ. ἐπί twa; 2 Kings ii, 16, the perf. in a present sense; see under
παύω. So Luke x. 6, ἐπαναπαήσεται ἐπ᾽ αὐτὸν ἡ εἰρήνη ὑμῶν (Matt, x. 13, ἔρχεσθαι
ἐπί τινα).

Καταπαύω, partly a strengthened form of the simple verb, partly, and so almost

always in profane Greek, in a hostile sense=to make to cease, τί, to put an end to some-
thing, middle and passive to cease, Homer, Herod., Xen., Plato, Aristotle, Polyb., Plut.,

—s- >

Καταπαύω 828 Κατάπαυσις

and later writers. Peculiar to biblical Greek is the use of the active in a transitive and
intransitive sense, the latter very seldom in profane Greek, and only poetically, eg. Diod.
Sic. xii. 14, in a poetic quotation, and Eurip. Hee. 918; while the middle, also infrequent
in profane Greek, occurs in biblical Greek only in Ex. xvi. 13 ; Job xxi, 34. (I.) Transi-
tive, (a) to cause to cease, to terminate, 6... τὴν ὀργήν, Ps. Ixxxv. 4= 50s ; Num. xxv. 11 =
207; 2 Chron, xvi. 5, τὸ ἔργον ; Neh. iv. 11, vii 3=M3t, To put an end to a person
or thing, Deut. xxxii. 26, καταπαύσω ἐξ ἀνθρώπων τὸ μνημόσυνον αὐτῶν ; Ezek. xxx. 13,
μεγιστᾶνας ; Dan. xi. 18, ix. 26, θυσιαστήριον; Hos. i. 4, βασιλείαν, Mav, (Ὁ) To
bring one to rest, 80 that he keeps quiet, or leaves off, Acts xiv. 18, κατέπαυσαν τοὺς ὄχλους
τοῦ μὴ θύειν αὐτοῖς ; cf. τινὰ τῆς ἀρχῆς, Herod. iv. 1. 1, vi. 64; Ex. v. 5, μὴ οὖν κατα-
παύσωμεν αὐτοὺς ἀπὸ τῶν épyov=nrawn. Then (6) to bring one to rest so that he has
rest ; in this sense it would seem seldom or never with personal object in profane Greek,
because the prep. κατά is taken in a hostile sense; but in biblical Greek for the most
part so,=to procure rest for one from his enemies and oppressors, conjoined with owfew,
2 Chron. xxxii. 22, So Ex. xxxiii. 14; Deut. iii. 20, xii. 10; Josh. i. 13, 15, xxi. 46,
xxii. 4, xxiii. 1; 1 Chron. xxiii, 25; 2 Chron. xiv. 7="20. Deut. v. 33, ὅπως xata-
"ταύσῃ σε -- ὮΙ od, So Heb, iv. 8, εἰ yap αὐτοὺς ᾿Ιησοῦς κατέπαυσεν. In the LXX.
also «. τινί, 1 Chron. xxiii, 25; 2 Chron. xiv. 6, xv. 15, xx. 31. (IL) Instransitive,
(a) therewith to cease, in contrast with ἄρχεσθαι, with the part. pres. Gen. xlix. 32;
Ex. xxxi. 17, xxxiv. 33 =733; Josh. xi. 23 =npw; cf. inf. with rod, 1 Kings xii 34 = sw.
(Ὁ) Absolutely, to cease, Gen, viii, 22 =nax; Josh. x. 20=M>3, to end; Hos. xi. 6, like-
wise = nba; Lam. v.14=na2y. But usually (c) = to rest, as in (I.) (6), not thus used in
profane Greek, differing from ἀναπαύεσθαι or παύεσθαι, as to rest differs from to cease ;
compare Ex, xxxi. 17, τῇ ἡμέρᾳ τῇ ἑβδόμῃ ἐπαύσατο καὶ κατέπαυσεν (according to the
Alex.; the Vat. reads cater. καὶ ἐπ.). So=M0, Ex. xx. 11; =noy, Gen. ii. 2, 3;
Ex, xxxiv. 21; =2.0y, Josh. 11. 1. In the N. T. Heb. iv. 4, from Gen. ii. 3, κατεπ.
ἀπὸ τῶν ἔργων αὐτοῦ, not = to cease from, but to rest, because the ἔργα were finished;
see above (I.) (a).

Κατάπαυσις, ews, ἡ, (a) in profane Greek active, causing to cease, terminating,
eg. τῆς βασιληίης, Herod. iv. 67 ; τυράννων, v.38 = expulsion. Further = calming, stilling
(of the wind, Theophr.). In biblical Greek, on the other hand, always (Ὁ) passive, rest,
and this partly of the state of peace enjoyed by God's people, and secured by the divine
guidance and deliverance, Deut. xii. 9; 1 Kings viii. 57 ="M2 (but in Judg, xx. 43,
according to Alex. reading=end, conquest); 2 Macc. xv. 1, ἡ τῆς κ, ἡμέρα, of the
Sabbath, and partly of the presence of God among His people as the goal of his saving
purpose, Ps, cxxxii. 14, αὕτη ἡ x. μου εἰς αἰῶνα αἰῶνος, ὧδε κατοικήσω ὅτε ἡρατισάμην
αὐτήν; 2 Chron. vi. 41, καὶ νῦν ἀνάστηθι κύριε ὁ θεὸς, εἰς τὴν κατάπαυσίν σου, σὺ καὶ
ἡ κιβωτὸς τῆς ἰσχύος σου, ἱερεῖς σου ἐνδύσαιντο σωτηρίαν, καὶ οἱ υἱοί σου εὐφρανθήτωσαν
ἐν ἀγαθοῖς ; Isa. lxvi. 1, ποῖον οἶκον οἰκοδομήσητέ μοι ; καὶ ποῖος τόπος τῆς καταπαύσεως

Κατάπαυσις 829 Πιστόω

pov; (compare regarding the ark, 1 Chron. vi. 31; Num. x. 36), and accordingly
Ps. xev. 11, εἰ εἰσελεύσονται εἰς τὴν καταπ. μου. So in the N.T. Acts vii 49 from
Isa. Ixvi. 1, and Heb. iii. 11 (from Ps, xev, 11); ver. 18, iv. 1, 3, 5,10, 11, of the saving
presence of God.

Πείθω. There is a singular distinction between Old and New Testament Greek in
the use of this word. Πεποιθέναι serves the LX X.,—who have no other forms of πείθω
save this perfect with its pluperfect, except in Prov. xxvi, 25; 1 Sam. xxiv. 8; 1 Kings
xx, 33; Esth. iv. 4, to render nya (almost as frequently ἐλπτίζω, once θαῤῥεῖν, and the
part. = ἀσφάλεια), MOB (side by side with éAzis, εἰρήνη) O22, more rarely = Dn, usually
rendered by ἐλπίζειν, also = yyw, Niphal (sometimes differently), occasionally also = ΠῚ),
Hiphil, 17», Piel, οἱ al. It specially denotes hopeful trust in God, and is in the LXX. the
distinctive word for the exercise of trust in relation to God. In the place of this comes
the N. T. πιστεύειν in its more comprehensive meaning, and answering to the N. T.
salvation. So for instance 2 Kings xviii. 20, 21,22; Ps. xxv. 1, cxiv, 16, exviii. 8,
exxv, 1, exxxv. 18; Prov. xvi. 20, xxviii. 25, xxix. 25; Isa, xxxvi. 7,110, et al. As
distinct from πιστεύειν, it denotes the confidence of him who waits for help, whereas
πιστεύειν brings with it the possession of salvation, In the N. T. this use of πεποιθέναι
occurs only sporadically in the places cited. It is easy to understand how the word does
not occur in profane Greek of religious behaviour, or as the characteristic thereof. Homer
knows a πείθεσθαι in the signs and wonders of the gods, but it is never the person of the
gods whom the πειθόμενος πείθεται.

Πιστός. It is noteworthy that the members of the Old Covenant, according to
their normal bearing towards God, are never designated πιστοί, Where this term is
applied to them—in the LXX. only in Ps. ci. 8, of ὀφθαλμοί μου ἐπὶ τοὺς πιστοὺς τῆς
γῆς; in the Apocrypha, Wisd. iii. 9; Ecclus. i, 12, 21 (Fritzsche, πολλῶν instead of
πιστῶν); 1 Mace, iii. 13, ἐκκλησία πιστῶν ---ἰῦ is always = ON), trusty; cf. 2 Mace.
i. 2; 1 Mace. ii. 52. The corresponding O. T. word would be TOM; see ὅσιος, and for
this in the N. Τὶ on the one hand of ay. καὶ ἠγαπημένοι, and on the other, as expressing
their bearing towards God, &y. καὶ πιστοί, Πιστός in the sense believing is altogether a
N. T. conception ; cf. Gal. iii, 28, πρὸ τοῦ δὲ ἐλθεῖν τὴν πίστιν, which answers to the
Pauline view of faith, and occurs only, so to speak, exceptionably in the Johannine
writings, John xx. 27; Rev. xvii. 14. To this it may be added that even in 1 Pet,
i, 21 the reading is doubtful, and we may regard the conception as of Pauline origin.

Πιστόω. (1) Active, (a) to make trusty or faithful, τινὰ ὅρκοις ; Thue. iv. 88, to
make one faithful, or to bind one by an oath, by making him swear. With the thing as
object = to strengthen or confirm something, 2 Mace. vii. 24, δ ὅρκων émictov .. .
ποιήσειν κτλ. Cf. xii, 25, πιστώσαντος δὲ αὐτοῦ διὰ πλειόνων τὸν ὁρισμὸν ἀποκα-
ταστῆσαι τούτους κιτιλ, Akin to this by an easy turn of the idea (Ὁ) = to establish or

ee ee

Πιστόω 880 Πίστις

ratify, and this first with the thing as object, τὸ ῥῆμα ὃ ἐλάλησας πίστωσον ἕως τοῦ
αἰῶνος, 2 Sam. vii. 25=0'D0; cf. 1 Kings i. 36, γένοιτο οὕτως ! πιστώσαι κύριος ὁ
θεὸς τοῦ κυρίου μου -- MN IPN’ 5; and then with personal object, 1 Chron. xvii. 14,
πιστώσω αὐτὸν ἐν οἴκῳ μου καὶ ἐν βασιλείᾳ αὐτοῦ ἕως αἰῶνος -- ἼνΠ, In this sense
the active appears in profane Greek, where it occurs seldom, not easily traceable, but
perhaps the middle πιστοῦσθαί τι, to make something credible, to ratify, Plut. De mus.
3 (1032 A), εἰ al. Connected with this in the LXX. (II.) the passive (a) =to be
ratified or established, 1 Kings viii. 26, πιστωθήτω τὸ ῥῆμά cov Δαβὶδ τῷ πατρί pov;
1 Chron. xvii, 23, 6 λόγος σου... πιστωθήτω ἕως aidvos; 2 Chron. vi. 17; 2 Sam.
vii, 16, πιστωθήσεται ὁ οἶκος αὐτοῦ καὶ ἡ Bac. αὐτοῦ ἕως αἰῶνος ἐνώπιόν μου,
parallel with ὁ θρόνος ἀνωρθωμένος. Also τὸ ὄνομα κυρίου, 1 Chron. xvii, 24; 2 Chron.
i 9. Cf. Ps. xciii. 7, τὰ μαρτύριά σου ἐπιστώθησαν σφόδρα, everywhere = jox, Niphal.
Hence (Ὁ) of persons = to become faithful, to be trusty, Ps. lxxviii. 37, ἡ δὲ καρδία αὐτῶν
οὐκ εὐθεῖα per αὐτοῦ, οὐδὲ ἐπιστώθησαν ἐν τῇ διαθήκῃ αὐτοῦ. Ver. 7, γενεὰ ἥτις
οὐ κατεύθυνεν ἐν τῇ καρδίᾳ αὐτῆς καὶ οὐκ ἐπιστώθη μετὰ τοῦ θεοῦ τὸ πνεῦμα αὐτῆς.
In like manner Ecclus, xxvii. 17, xxix. 8, (111.) In profane Greek it is used almost
only in the middle = to give mutual security, and thus in manifold applications, eg. τινά,
to assure oneself of, τί, both=to answer for something, to confirm, and =to convince
oneself, to believe firmly, e¢ ai., and akin to this the passive (mostly the aorist
ἐπιστώθην), both = to become bail for oneself (medial pass., see Kriiger, ὃ 52. 6), and to be
convinced, to believe. The change of meaning in biblical Greek has an analogy, ey., in
βδελύσσομαι. In N. T. Greek the word occurs only in 2 Tim. iii. 14, od δὲ μένε ἐν οἷς
ἔμαθες καὶ ἐπιστώθης, εἰδὼς mapa τίνων ἔμαθες. This may be akin to the active,
1 Chron. xvii. 4 (see above) =to be established or confirmed in, to be assured of. But
there is no warrant in Ὁ, Τὶ Greek for thus departing from the usage of profane Greek
here, Πιστοῦσθαι corresponds to the μανθάνειν, the being convinced, or having been
convinced, or believing, answering to the learning (to be distinguished from the middle in
the same sense as to have been convinced, from to have oneself convinced). As to the
passage quoted in support of the rendering to be asswred of, Philo, Z. Alleg. iii. 1.128. 48,
it stands there simply in the first meaning of the passive to answer for ; cf. ibid. lin. 37.
It may be one of the marks of the peculiar Greek of the Pastoral Epistles (see under
καλός, εὐσεβής) that πιστοῦσθαι is here used in this sense, for thus as the correlative of
μανθάνειν (not the same as in the Aristotle expression Se? πιστεύειν τὸν μανθάνοντα ;
see under μανθάνω) it expresses the thought more clearly than would have been possible
by the term. techn., the defined and religiously coloured πιστεύειν.

Πίστις is related to εἶδος or εἴδεσθαι by way of contrast, 2 Cor. v. 7, διὰ
πίστεως yap περιπατοῦμεν, ov διὰ εἴδους (see εἶδος). But seeing under certain circum-
stances does not exclude faith, it begets it; faith does not cease when sight is present or

enters, John xx. 27; 1 John i, 1 sqq.; Luke x. 23, 24, e¢ al. Compare also the relation
2H

Πίστις 831 Πίστις

between πιστεύειν and γινώσκειν under ywoowo.—In the LXX. of men, ARON = ἀλήθεια,
2 Chron. xix. 9, οὕτω ποιήσατε ἐν φόβῳ κυρίου, ἀληθείᾳ καὶ ἐν πλήρει καρδίᾳ ; Isa. xi. 5,
of the sprout from the root of Jesse, ἀληθείᾳ εἱλημένος τὰς πλευράς. Elsewhere = πίστις,
three times of God, Ps. xxxiii. 4; Lam. iii.-23; Hos. ii. 22. As to Hab. ii. 4, the LXX.
may have followed another reading named by Jerome, namely, ‘02283, See Kautzsch,
De Vet. Test. locis a Paulo. ap. allegatis, Leips. 1869, p. 71 sq. Symm. and Theodot.
read ὁ δὲ δίκαιος τῇ ἑαυτοῦ πίστει €.; Aquila, καὶ Six, ἐν πίστει αὐτοῦ & As to
Abraham’s faith, Gen. xv. 16, Weber, Syst. der alt. synag. paldst. Theol. p. 295, says,
“ Abraham’s faith, as distinct from the mx of merely taking as true, is, in Beresch.
Rabba ὁ. 52, expressly called nnyan, a firm assurance, a reliance upon God apart from
and taking no account of consequences.” Nevertheless it is very significant for the
N. T. usage that in the LXX. πίστις never signifies faith; and as in the LXX, so also is
it in the Apocrypha, where, as a rule, it is = ¢rustiness, usually between man and man,
in relation to God only in Wisd. iii. 14; Ecclus. i, 24, xv. 15 (xl. 12 2), xlv. 4. Also
in 4 Mace. xv. 21, xvi. 22, ἡ πρὸς θεὸν π΄. signifies (cf. xvii. 2) nothing but trust-
worthiness. In Ecclus. xlix. 10, ἐλυτρώσατο αὐτοὺς ἐν πίστει ἐλπίδος, it can only
mean the trust of hope; cf. ver. 6 and xlviii. 20, for redemption did not come till long
after. In Josephus πέστις occurs with the signification faith, trust, but not in a
religious sense, Bell. Jud. ii. 13. 3, οὐδὲ τοῖς φίλοις ἔτι πίστις ἦν, “they no longer
trusted the friends ;” bid. v. 13. 3, τὸν δὲ δῆμον πάλιν ἐπὶ πίστιν προσκαλεῖτο θάρσος
δὲ τῷ λαῷ καὶ τοῖς στασιασταῖς ἔκπληξις ἐμπίπτει πρὸς τὴν ὄψιν αὐτοῦ. Of God's
Suithfulness, ὁ. App. ii. 27. 2, τοῦ θεοῦ τὴν πίστιν ἰσχυρὰν παρεσχηκότοςς That aspect
of Judaism which found its expression in the post-biblical literature attaching itself to
Holy Scripture, does not present the conception of faith as it is embodied in the
substantive πέστε ς, although, as the literature of the synagogue shows, and as appears
from the application of the verb πιστεύειν, it was already in existence. Πιστεύειν, as
an exponent and affirmation of the religious bearing, and otis, as the characteristic
designation of that bearing towards God, wherein the entire religious life has its focus
and point of radiation, are after all very different from one another; compare also the
descriptive expression in Ecclus. xxxv. 23, 6 πιστεύων νόμῳ προσέχει ἐντολαῖς καὶ 6
πεποιθὼς κυρίῳ οὐκ ἐλαττωθήσεται. Πίστις is used, and that in its central signification,
to denote the religious bearing,in Philo. Compare among others De migrat. Abr. i. 456.
38, with reference to Deut. x. 21 (κύριον τὸν θεόν cov φοβηθήσῃ καὶ αὐτῷ μόνῳ λατρεύσεις
καὶ πρὸς αὐτὸν κολληθήσῃ), τίς οὖν ἡ κόλλα ; Tis; εὐσέβεια δήπου καὶ πίστις"
ἁρμόζουσι γὰρ καὶ ἑνοῦσιν αἱ ἀρεταὶ ἀφθάρτῳ φύσει διάνοιαν. Καὶ γὰρ ᾿Αβραὰμ
πιστεύσας ἐγγίζειν θεῷ λέγεται. De Abr. ii. 89. 89, τὸν δὲ φρονήσεως καὶ σοφίας, τῆς
πρὸς θεὸν πίστεως ἐρασθέντα; ibid. 18, τὴν πρὸς τὸ Ὃν πίστιν αὐτῷ (τῷ ᾿4βρ.)
μαρτυροῦσιν οἱ χρησμοί, τὴν βασιλίδα τῶν ἀρετῶν; Quis rer. div. haer. i. 485. 43,
ἡ τελειοτάτη ἀρετῶν πίστις. For other quotations see Grotius, Carpzov, Wetstein on
Heb, xi. 1; Schneckenburger, annotatt. in ep. Jac. 130 sq.; Diihne, Jud.-Alex, Religions-

Πίστις 832 Πιστεύω

philos. i. 392 ff.; Siegfried, Philo v. Alex. 307. But that this Philonie πίστις,
psychologically viewed, and also with reference to its object, does not coincide with that
of the N. T. is already evident in the expression ἡ πρὸς τὸ ὃν πίστις. It does not
escape Philo that faith in God and His promise stands opposed to trust in sensuous
and earthly things, Quis rer. div. haer. l.c., μόνῳ θεῷ χωρὶς ἑτέρου προσπαραλήψεως οὐ
padiov πιστεῦσαι διὰ τὴν πρὸς τὸ θνητὸν ᾧ συνεζεύγμεθα συγγένειαν, ὅπερ ἡμᾶς καὶ
χρήμασι καὶ δόξῃ, καὶ ἀρχῇ καὶ φίλοις, ὑγείᾳ τε καὶ ῥώμῃ σώματος καὶ ἄλλοις πολλοῖς
ἀναπείθει πεπιστευκέναι. Yet the object of faith is not the promises in their historical
and redemptive meaning, but God as the true and pure Being, τὸ ὄν, and in the case of
things visible and invisible alike, faith with Philo is a bearing answering to the contrast
between pure being and matter, between spirit and sense. While the N. T. introduces
the conception of faith with overwhelming emphasis into religious life and thought, this
is in some degree prepared for by what Philo and the synagogal literature—these in
themselves contrasted currents of Jewish theology and religious life—witness in connec-
tion with the O. T. But it cannot be overlooked that the strictly N. T. conception of
faith is by no means covered thereby. Apart from the peculiar phenomenon spoken of
under πιστεύειν, that the Gospel and Epistles of John nowhere refer to πίστις, but
mention πιστεύειν very often, the synoptic Gospels unmistakeably and in a very striking
manner cleave to the use of it when they speak of faith, and make a far greater use of
the word, and emphasize it energetically, without any differences among themselves with
reference to the conception, But in Paul, to whom the substantive specially belongs,
the marked and express difference from the synagogue—Philonic philosophemes are
first traceable and strongly marked in the Pastoral Epistles—is unmistakeable. For
the τῷ δὲ ἐργαζομένῳ ὁ μισθὸς οὐ λογίζεται κατὰ χάριν ἀλλὰ κατὰ ὀφείλημα" τῷ δὲ
μὴ ἐργαζομένῳ, πιστεύοντι δὲ ἐπὶ τὸν δικαιοῦντα τὸν ἀσεβὴν λογίζεται ἡ πίστις
αὐτοῦ εἰς δικαιοσύνην, Rom. iv. 4, 5, has obviously a reference to the Rabbinical doctrine
of the 7208 M2, the merit of faith, since this is regarded as a performance which,
co-ordinate with the fulfilling of the law, finds its appropriate reward; cf. Weber,
Lc. 292, 295.

Πιστεύω is very seldom used in profane Greek in the religious sense of πίστις ;
still it does occur as the antithesis of atheism, as in Plut. de superst. 11, see δεισιδαίμων ;
Aristot. Rhet. ii. 17, ὑπερηφανώτεροι μὲν οὖν καὶ ἀλογιστότεροι διὰ τὴν εὐτυχίαν εἰσίν,
ὃν δ᾽ ἀκολουθεῖ βέλτιστον ἦθος τῇ εὐτυχίᾳ, ὅτε φιλόθεοί εἰσι καὶ ἔχουσι πρὸς τὸ θεῖόν πως,
πιστεύοντες διὰ τὰ γιγνόμενα ἀγαθὰ ἀπὸ τῆς τυχῆς. Yet even here it has not in and for
itself a religious meaning, the connection only as in ΡΙαῦ, Jc. indicates what is believed.
In biblical Greek we find also the combinations mor. ἔν τινι, in the O. Τὶ Jer. xii. 6;
Ps. Ixxviii, 22; Dan. vi. 23; Ecclus. xxxv. 21; ἐπί τινι, in the Ο, T. Isa. xxviii. 16;
ἐπί twa, Wisd. xii. 2. In the LXX. it answers as a rule to PO (occasionally =
ἐμπιστεύειν ἐν, Deut. i. 32; 2 Chron, xx. 20; in the Apocrypha with the dative, and

Πιστεύω 833 Πιστεύω

εἴς τινα, Ecclus, xxxviii. 31; ἐπί τινι, 3 Mace. ii. 7; also οποθ-- καταπιστεύειν ἐν,
Micah vii. 5, and once πείθεσθαι, Prov. xxvi. 25), and stands in a non-religious sense in
Gen. xlii. 20, xlv. 26 ; Deut. xxviii. 66; 1 Sam. xxvii. 12; 1 Kings x. 7; 2 Chron. ix. 6,
xxxii, 15; Job iv. 18, ix. 16, xv. 15, 22, 31, xxiv. 22, xxix. 24, xxxix, 11, 24;
Prov. xiv. 15; Jer. xii. 6, xl. 14; Lam. iv. 12; Hab. 1, 5; in the religious sense with
the dative, Gen. xv. 6; Ex. iv. 5, 8, 9, 30, xiv. 31, xix. 9; Num. xiv. 11;
2 Kings xvii. 14; Ps. lxxviii. 32, evi. 12, 24, cxix. 66; Isa. lili. 1; also Jer. xxv. 8
(=ynw); ἔν τινι, Ps. Ixxviii. 22; Dan. vi. 23; ἐπὶ τίνι, Isa. xxviii. 16; absolutely,
Num. xx. 12; Ps. exv. 10; Isa. viii 9; compare the infin. with τοῦ, Ps. xxvii. 13.
In the Apocrypha in a non-religious sense, revi, 1 Mace. vii. 7; Tob. ii. 14; Sus. 41;
1 Esdr. iv. 28 ; Ecclus. xii. 10, xiii. 11, xix. 15, 36, xxxi., xxxv. 22; ἐν, Ecclus. xxxv. 21;
τινί τι, Wisd. xiv. 5. The passive, of a thing, 3 Mace. iii. 21, e al.; of a person,
πιστεύομαί τι, I am confided in; Add. to Esth. vi. 5, τῶν πιστευθέντων χειρίζειν φίλων
τὰ πράγματα; cf. without object=Z sind confidence, 1 Sam. xxvii. 12, ἐπιστεύθη Δαβὶδ
ἐν τῷ ᾿Αγχοῦς σφόδρα. In the religious sense π᾿ τινι, Wisd. xvi. 26, xviii. 6;
Ecclus. ii. 6, 8, xi. 19, xxxv. 23; Judith xiv. 10; 4 Mace. vii. 21; ἐπί τινα, Wisd. xii. 2.
Absolutely, 1 Mace. ii. 59; Ecclus, ii. 13. Whereas in the O. T. the application of the
verb to the religious behaviour constitutes only a part, and that not the largest, of the
usage, 7. in the N. T., excepting John ix. 18, and the construction πιστεύσομαί τι (see
above), occurs only in the religious sense. This shows how much more prominent the
conception of faith becomes in the N. T. than in the O. T, And answering to this we
have a greater variety of combinations; the constructions ἔν tu, εἴς twa, which only
occur exceptionably in Ο. T. Greek, outweigh in the N. T. all the combinations with the
dative; more rarely ἐπέ twa, ἐπί τινι, frequently 7. ὅτι, and, above all, the absolute
πιστεύειν, whose appearance in the O.T. is very rare. Like πίστις, it denotes that
bearing on man’s part which alone answers to God’s saving revelation, and the question
arises whether the main idea is that of confidence or of acknowledgment,

With reference to Ὁ. T. Greek there can hardly be any doubt. First we have
πιστεύειν τινι, Where it denotes the relation to a servant of God such as Moses=¢o
believe him, what he says or reports, to let oneself be convinced, Ex. iv. 5, 8, xix. 9;
Isa. 11, 1; of. Ex. iv. 30, ἐπίστευσεν ὁ λαὸς σημείοις, and ver. 8, ἐὰν δὲ μὴ πιστεύσωσίν
σοι μηδὲ εἰσακούσωσιν τῆς φωνῆς τοῦ σημείου τοῦ πρώτου πιστεύσουσίν σοι τῆς φωνῆς
τοῦ σημείου δευτέρου, and the still more striking combination in ver. 9, ἐὰν μὴ
πιστεύσωσίν σοι (sc. τῷ κυρίῳ) τοῖς δυσὶ σημείοις. But that more is meant here than
the bare taking the words as true (ef. τοῖς λόγοις, ῥήμασιν, λαλοῦσιν, 1 Kings x. 7;
2 Chron. ix. 6; Jer. xxv. 8; Lam. iv. 12; Hab. i. 5), that it is also equivalent to trust
or confide in one, is clear from 2 Chron. xxxii. 15, μὴ οὖν ἀπατάτω ὑμᾶς ᾿Εζεκίας καὶ μὴ
πεποιθέναι ὑμᾶς ποιείτω κατὰ ταῦτα, καὶ μὴ πιστεύετε αὐτῷ ὅτι οὐ μὴ δύνηται ὁ
θεὸς... τοῦ σῶσαι τὸν λαὸν αὐτοῦ K.7.r.; cf. especially Jer. xii. 6, μὴ πιστεύσῃς ἐν
αὐτοῖς ὅταν λαλήσουσιν. Weighty sometimes as is the element of acknowledgment, eg.

Πιστεύω 834 Πιστεύω

in Isa. xliii. 10, ἵνα γνῶτε καὶ πιστεύσητε καὶ συνῆτε ὅτι ἐγώ εἰμι, it is never the only idea,
indeed hardly anywhere the primary ; cf. Prov. xiv. 15, ἄκακος πιστεύει παντὶ λόγῳ. The
idea may be reduced to this, eg. in Gen. xlii. 20, xlv. 26, Hab. i. 5, but never when it
in any way denotes a religious behaviour. Πιστεύειν includes the εἰσακούειν, and does not
merely aim at a bare obedience, as might appear, ¢.g., from 2 Kings xvii. 4, οὐκ ἤκουσαν
καὶ ἐσκλήρυναν τὸν νῶτον αὐτῶν ὑπὲρ τὸν νῶτον τῶν πατέρων αὐτῶν, where the Alex
adds of οὐκ ἐπίστευσαν κυρίῳ θεῷ αὐτῶν; but neither here nor anywhere in which π.
stands in the religious sense is this the strict import of the conception; this is not the
case even in the strange combinations, Ps. cxix. 66, ταῖς ἐντολαῖς σου ἐπίστευσα, and
Ecclus, xxxv. 23, ὁ πιστεύων νόμῳ προσέχει ἐντολοῖς; cf. in Ecclus. xxxv. 23 the
parallel καὶ ὁ πεποιθὼς κυρίῳ οὐκ ἐλαττωθήσεται. For here, as everywhere that 7. is
mentioned, a bearing is meant which leads to salvation. The object of the πιστεύειν
everywhere in the O. Τὶ is soteriologic; even in Jonah iii. 5, καὶ ἐπίστευσαν οἱ ἄνδρες
Νινευὴ τῷ θεῷ, for the flight of Jonah (Jonah i. 1, 2) can be explained only on the
supposition that the design of his κήρυγμα was the deliverance of Nineveh from the
threatened judgment; cf. iii. 10. Accordingly πιστεύειν is=to trust or confide in without
contradiction or doubting, or, according to the context, to trust or commit oneself to; compare
Ex. xiv. 31, ἐφοβήθη ὁ λαὸς τὸν κύριον καὶ ἐπίστευσαν τῷ θεῷ καὶ Μωυσῇ τῷ θεράποντι
αὐτοῦ; Deut. ix. 23; Num. xiv. 11, ἕως τίνος οὐ πιστεύουσίν μοι ἐπὶ πᾶσιν τοῖς
σημείοις ; Ps. lxxviii. 32, οὐκ ἐπίστευσαν τοῖς θαυμασίοις αὐτοῦ; cf. ver. 22. So also
τῷ λόγῳ τ. κυρ., Ps. evi. 12, 24; Jer. xxv. 8; cf. xii. 6. This particularly appears in the
combinations πιστεύειν τῷ θεῷ, and in the absolute πιστεύειν, the former in Gen. xv. 6 ;
Num. xiv. 11; Deut. ix. 23 (Ex. xiii. 31); 2 Kings xvii. 14; ἐν τ. θ., Ps. Ixxviii. 22.;
Dan. vi. 23; ἐπί with the dative, Isa. xxviii. 16, ὁ πιστεύων ἐπ᾽ αὐτῷ (sc. λίθῳ «.7.r.)
οὐ μὴ καταισχυνθῇ (Vat. the absolute ὁ πιστεύων) ; the latter in Num. xx. 12, οὐκ
ἐπιστεύσατε ἁγιάσαι pe x.7.d.; Ps. cxvi. 1; Isa. vii. 9; cf. Ps, xxvi. 13, πιστεύω τοῦ
ἰδεῖν τὰ ἀγαθὰ κυρίου. The object and goal of the believing is always salvation; in a
word, faith is a Messianic conception, in so far as all divine guidance and saving action
stands connected with Messianic salvation and leads thereto. Hence also the
combination of 7. with ἐλπίζειν, Ps. Ixviii. 22. For this tendency of 7. to salvation, see
also Deut. xxviii. 66, φοβηθήσῃ ἡμέρας καὶ νυκτὸς Kal od πιστεύσεις TH ζωῇ σου;
Job xv. 22, μὴ πιστευέτω ἀποστραφῆναι ἀπὸ σκότους ; ver. 31; Jer. xii. 6, μὴ πιστεύσῃς
ἐν αὐτοῖς ὅτι λαλήσουσι πρός σε καλά.

In the Apocrypha the reference of the verb to saving promise wanes, but the
psychological characteristics remain the same,—the final aim of faith is still salvation,
though not in a Messianic sense; πιστεύειν is to trust and to confide in, Wisd. xvi. 26,
τὸ ῥῆμά cov τοὺς σοὶ πιστεύοντας διατηρεῖ ; Ecclus. ii. 6, πέστευσον αὐτῷ καὶ ἀντιχλήψεταί
σου, paral. ἔλπισον ἐπ᾽ αὐτόν ; ver. 8, οἱ φοβούμενοι τὸν κύριον πιστεύσατε αὐτῷ, parallel
with ἐλπίσατε εἰς ἀγαθά; xi. 20; 4 Macc. vii. 21, πεπιστευκὼς τῷ θεῷ ; cf. ver. 19,
πιστεύοντες ὅτι θεῷ οὐκ ἀποθνήσκουσιν ἀλλὰ ζῶσιν θεῷ; 2 Mace, iii 12. In

Πιστεύω 835 Πιστεύω

Judith xiv. 10 even this reference cannot be overlooked, ἰδὼν πάντα ὅσα ἐποίησεν 6 Os
᾿Ισραὴλ ἐπίστευσε τῷ θεῷ σφόδρα καὶ περιετέμετο τὴν σάρκα K.T.r. Kal προσετέθη πρὸς
τὸν οἶκον ᾽σρ. -- 6 was believing; οἵ, Wisd. xiv. 5, ἐλαχίστῳ ξύλῳ πιστεύουσι ἄνθρωποι
ψυχάς ; Wisd. xii. 2, τοὺς παραπίπτοντας κατ᾽ ὀλίγον ἐλέγχεις καὶ ἐν οἷς ἁμαρτάνουσιν
ὑπομιμνήσκων νουθετεῖς ἵνα ἀπαλλαγέντες τῆς κακίας πιστεύσωσιν ἐπὶ σέ, κύριε; xviii. 6
Absolutely, 1 Mace, ii. 59, πιστείσαντες ἐσώθησαν ἐκ φλογός ; Ecclus, ii. 13, οὐαὶ καρδίᾳ
παρειμένῃ ὅτι οὐ πιστεύει --ριιέ his trust in God. In the Apocrypha the conception of
faith is generalized as denoting general faith in God,—a generalization of O. T. thought
expressed more accurately by, eg., πατήρ, ἐκλογή, πρόνοια ; Josephus, c. App. ii. 16. 6.
The N. T. πιστεύειν connects itself not with the Apocrypha, but with the O. T.,
wherein the Messianic form of the idea is prominent, and the reference is always to God’s
revelation in Christ, to a present salvation ; cf. John iii. 36, ὁ πιστεύων εἰς τὸν υἱὸν ἔχει
ζωὴν aidviov' ὁ ἀπειθῶν τῷ vid οὐκ ὄψεται ζωήν, GAN ἡ ὀργὴ τοῦ θεοῦ μένει ἐπ᾽ αὐτόν
(this last having reference to the present and future, not to the past). It cannot be

thought strange that the idea in this full Messianic form appears only occasionally in the.

O. T., but becomes pre-eminently one of the fundamental or the fundamental conception
of the N. T., so that even πίστις, never appearing in this sense in the Ὁ. T., takes rank
beside it. The verb distinguishes the Johannine writings in their distinctive development
from the soil of O. T. thought, so that in them (apart from the Revelation) πέστες occurs
only once, 1 John v. 5; πιστεύειν everywhere else, as in the O. T., whereas Paul makes
a far more comprehensive use of the substantive than of the verb. But the Messianic
form of the conception is so decisively expressed in John that the reference of faith to
God becomes extremely rare (John xiv. 1; 1 John iv. 16, v. 10), whereas in Paul’s usage
it is upon a par with the reference to Christ. This Messianic character of the word must
be kept in view in deciding the question which element preponderates, acknowledgment
or confidence. The connection with the O. T. now pointed out makes the latter probable.
Still there is a certain unmistakeable difference between the Johannine and the Pauline
usage; for in John, who dwells mainly upon the relation of faith to the Person of the
Sent of God, the thought of acknowledgment forms the point of departure whence the
further import and full range of the conception unfolds and discloses itself, while with
Paul the element of unreserved trust occupies the first place, with the signification
“unreservedly, without demur of word or act, to give oneself up to the God of our
salvation,”—It is of great importance for the right understanding of the Pauline usage to
note first, that the connection with the O. T. appears often in express quotations,
Rom. iv. 3 and Gal. iii. 6 from Gen. xv. 6; Rom. ix. 33 from Isa. xxviii. 16 ; Rom. x. 16
from Isa. lili, 1; 2 Cor. iv. 13 from Ps. exvi. 10; οὗ πίστις, Rom. i. 17, Gal. iii, 11 from
Hab. ii. 4. Secondly, that we have not, as in John, πιστεύειν as directed to the Servant
of God or to Christ, but the direct reference of faith to God stands in the foreground ;
and lastly, that the absolute πιστεύειν, which covers a comparatively wider range, denotes
this believing in God in his work of salvation. The Pauline idea is that of confidence,

Πιστεύω 836 Πεῖρα

assured and trustful, in God, in His self-affirming work of redemption in and through
Christ. While John treats only of the consequence of the relation to the God of revelation
or His messengers and witnesses, there lies with Paul in πίστις and πιστεύω a reference
to the re-establishing, we might almost say the creating anew, of a relation to God. For
the distinction between conviction and trust, cf. 2 Tim. i. 12, οἶδα 6 πεπίστευκα καὶ
πέπεισμαι ὅτι δυνατός ἐστιν τὴν παραθήκην μου φυλάξαι. Faith with Paul has to do
with salvation as a present thing, not merely a thing hoped for or expected, but an act of
God already accomplished and present (cf. ἔχομεν τὴν ἀπολύτρωσιν, Eph. i. 7; Col. i. 14);
it is therefore not a self-renouncing, but a receptive reliance, a trustful acceptance of the
grace of salvation, while the O. T. faith is a trustful expectation of it. Πιστεύειν τινι
occurs, besides 2 Tim. i. 12, in Rom. iv. 3; Gal. iv. 6, ἐπίστευσε ᾿Αβραὰμ τῷ θεῷ;
Titus iii. 8, ἵνα φροντίζωσιν καλῶν ἔργων προΐστασθαι πεπιστευκότες Oed. The O. T.
combination πιστεύειν ἐν occurs nowhere in the N. T. except Mark i. 15, John iii. 15.
In O. T. Greek we have also ἐμπιστείύειν, Deut. 1. 32; ἐν τῷ λόγῳ τούτῳ οὐκ
ἐνεπιστεύσατε κυρίῳ τῷ θεῷ Hyoy=MNNI POND ONS A WAR; 2 Chron. xx. 21,
ἀκούσατέ μου... ἐμπιστείσατε ἐν κυρίῳ θεῷ ὑμῶν καὶ ἐμπιστευθήσεσθε: ἐμπιστεύσατε
ἐν προφήτῃ αὐτοῦ καὶ εὐοδωθήσεσθε -- ΘΠ or JON). Often in the Apocrypha with
the dative, ἐπί τινε and εἴς τινα, but rarely in a religious sense, as in Ecclus, ii. 10 ; ἐμπ.
νόμῳ, Ecclus. xxxvi. 3. The word is Alexandrine, according to Sturz, de dial. mac. et
alex, p. 164. Katamiotevew, Micah vii. 5=)O87, “Amiotia often occurs in a
religious sense in Plutarch, eg. Coriol. xxxviii. 4, τῶν μὲν θείων τὰ πολλὰ καθ᾽
Ἡράκλειτον ἀπιστίῃ διαφυγγάνει μὴ γινώσκεσθαι; Alex. lxxv. 2, οὕτως ἄρα δεινὸν μὲν
ἀπιστία πρὸς τὰ θεῖα καὶ καταφρόνησις αὐτῶν, δεινὴ δ᾽ αὖθις ἡ δεισιδαιμονία; De
superstit, 2 (165 B).

Πεῖρα in Ο. T. Greek is used as = πειρασμός in the sense of temptation and trial,
akin to the use of πεῖρα in a hostile sense=an attempt agamst one; Thue. vii. 21. 5,
ἰέναι οὖν ἐκέλευεν és τὴν πεῖραν τοῦ ναυτικοῦ Kal μὴ ἀποκνεῖν. Thus = temptation, Deut.
xxxili, 8, ἐπείρασαν αὐτὸν ἐν πείρᾳ -- ΤΙ; =attack, Wisd. xviii. 20, ἥψατο δὲ καὶ
δικαίων πεῖρα θανάτου ; ver. 25, ἣν γὰρ μόνη ἡ πεῖρα τῆς ὀργῆς ἱκανή. The difficulty
in Matt. vi. 13 disappears by observing the connection; εἰσφέρειν εἰς τὸν πειρασμόν is
ποῦ -- πειράζειν τινα, but is the opposite of ῥύσεσθαι ἐκ πειρασμοῦ, 2 Pet. 11, 9, and is
akin to the ἐὰν πειρασθῆναι of 1 Cor.x. 13. The prayer is parallel with the admonition
in Matt. xxvi. 41; cf. Luke xxii. 31 sqq. We shall not go wrong in taking this εἰσφ.
eis τ. 7. a8 mainly the antithesis of the forgiveness prayed for in the fifth petition, and
thus as the antithesis to 1 Cor. x. 13, Rev. ii. 10, iii. 10, and therefore as meaning God’s
judicial giving up of a man to temptation; cf. especially Rev. iii. 10, κἀγώ σε τηρήσω
ἐκ τῆς ὥρας τοῦ πειρασμοῦ τῆς μελλούσης ἔρχεσθαι ἐπὶ τῆς οἰκουμένης ὅλης πειράσαι
τοὺς κατοικοῦντας ἐπὶ τῆς γῆς. Considering the following contrast, ἀλλὰ ῥῦσαι ἡμᾶς
ἀπὸ τοῦ πονηροῦ (sce πονηρός), it cannot refer to λυπηθῆναι εἰ δέον ἐστὶν ἐν ποικίλοις

Πεῖρα 837 Πληρόω

περασμοῖς, 1 Pet. i. 6, Jas. i 2; but like πειρασμός in a hostile sense, the εἰσφερ. εἰς
τ. π. must signify something hostile, where God is against us; cf. 2 Chron. xxxii. 31;
Ps. xxii. 1, xxvii. 9, e¢ al., and He is this not in His testings, but when He gives man up
to the power of sin. Thus the prayer has special weight as the prayer of the congrega-
tion. The conception of temptation as distinct from seduction is not known in the ex-
biblical sphere. The representation seemingly most akin to it, viz. the divinity befooling
men, does not at all answer to the thought unfolded in Rom. i. 24 sqq.

II ér ro in biblical Greek appears, since Lachm., Tisch., in the Alex. form of the
indicative ἔπεσα, πέπτωκα. In the LXX.= 5p, to fall, a sense in which it almost
uniformly appears. Morally or figuratively used, the idea is not to fall from a height,
but to fall so as to endanger oneself. Thus in the combination εἰς κακότητα, eis ἀνανδρίαν,
ὀργήν, or with the dative δυσπραξίαις, αἰσχύνῃ, et al., having nothing in common with the
German fallen in its ethical sense, but here = to fall into, to fall into or incur disgrace, to
jly into a passion. In biblical Greek it occurs nowhere in a moral sense, not even
in Prov. xxiv. 16, ἑπτακὶς yap πεσεῖται δίκαιος καὶ ἀναστήσεται, οἱ δὲ ἀσεβεῖς
ἀσθενήσουσιν ἐν κακοῖς ; cf. ver. 17, ἐὰν πέσῃ ὁ ἐχθρός σου, μὴ ἐπιχαρῇς ἐπ᾽ αὐτῷ;
Ps, xxxvii, 24, ὅναν πέσῃ οὐ καταραχθήσεται, ὅτι κύριος ἀντιστηρίξει χεῖρα αὐτοῦ; Ps,
xxvii. 2, xx. 9. Heb, iv. 11 is to be explained accordingly, ἵνα μὴ ἐν τῷ αὐτῷ τις
ὑποδείγματι πέσῃ τῆς ἀπειθείας, where ἐν is not, as in π. ἐν ῥομφαίᾳ, ἐν παγίδι, Ps.
xxxv. 8, ΟΧ]]. 10, for the dat. (cf. μαχαίρᾳ, Isa. iii. 24), nor as the poetical πίπτειν ἐν for
eis, e.g. ἐν ὕπνῳ, Pind. Isthm. iv. 39, ἐν κλύδωνι καὶ φρενῶν ταράγματι, Eur. Here. fur.
1092, but as in Eph. iv. 16, Thuc. 1, 77, ἐν τοῖς ὁμοίοις νόμοις τὰς κρίσεις ποιεῖν ;
see Kiihner, ὃ 431. 1. 3c. Thus also we must explain τῷ αὐτῷ ὑποδεέγματι τ. a.
=“in the same manner as this very example of unbelief shows,” for τῷ αὐτῷ does not
mean ἐν τῇ αὐτῇ am., because the unbelief is referred to not as to its kind, but as to its
consequences, and in this it is the ὑποδ. Rev. ii. 5, μνημόνευε οὖν πόθεν πέπτωκας καὶ
μετανόησον, is not to be explained thus, because the connection indicates that the fall
spoken of is not a fall from a state of salvation ; a special form of conduct is referred to,
and πίπτειν is not used in its ethical sense, but, as the πόθεν shows, like πέπτειν ἔκ τινος
=to fall from or out of, here from the πρώτῃ ἀγάπῃ, from a condition in which the Lord
would not have anything κατ᾽ αὐτοῦ, ver. 4. Compare Hupfeld on Ps, xx. 9.

II p6o, in the LXX.=">>. On Eph. iii, 19, cf John xviii. 23, TETENELWJLEVOL
εἰς ἕν ; Xen. Cyrop. ii. 1. δ, ᾿Αρτακόμαν λέγουσι ἱππέας εἰς ὀκτακισχιλίους ἄγειν. The
πᾶν τὸ πλήρωμα τοῦ θεοῦ is the goal which the πληροῦσθαι has in view. The πλήρωμα
here is hardly “ the fulness of what God is,” but a fulness called God’s, because it springs
from Him, He is the source of it, “the full measure of God’s grace and gifts.” The
notion of an increase of the indwelling of God as spoken of 2 Cor. vi. 16, John xiv. 23,
is beyond the range of biblical thought. The expression πλήρωμα τοῦ χρόνου, Gal. iv. 4,
τῶν καιρῶν, Eph. i. 13, differs from τὰ τέλη τῶν αἰώνων, 1 Cor. x. 11 (see πληροῦν and

Πληρόω 838 ᾿Αναπληρόω

συντελεῖν conjoined, Tobit viii. 20), only in this, that the latter denotes a space of time,
the former a point of time. Gal. iv. 4 in substance says the same thing as is expressed
figuratively in Zech. xiv. 7, πρὸς ἑσπέραν ἔσται φῶς. As to Marki.15, πεπλήρωται ὁ
καιρός, it does not denote a point of high development or the like, but the contrary, “the
time is at end,” the time, that is, either of waiting, or the world’s time, according to the
context ; if the latter, it is like τὰ τέλη τῶν αἰώνων, and Christ’s advent stands either
in connection or in antithesis with the entrance of the divine κρίσις.

*"Avatrnpow, (a) to fill up, to fill out, in place of another, or of something miss-
ing; thus Gen. ii. 21, ἀναπλήρωσε σάρκα ἀντ᾽ αὐτῆς, where, however, the accus. of that
employed to fill up does not answer to profane usage. The object is the place or position.
Thus 1 Cor, xiv. 16, ὁ ἀναπληρῶν τὸν τόπον τοῦ ἰδιώτου, where we must not render
“he who fills the place,” ze. “he who is in possession of,” ze. the place in the assembly
(Wendt), because in these modes of expression (τὴν ἕδραν, χώραν, et al.) it always
signifies, not the assumption of a position, but the entrance of another into the position
spoken of; thus Plato, Zim. 79 B, dvard. τὴν ἕδραν, 1.6. the seat left. Ibid. 17 A, τὸ
ὑπὲρ τοῦ ἀπόντος ἀναπληροῦν μέρος, to enter in place of the absent. Thus in all the
places cited by Kypke, Observ. Sacr., and since repeated. Hence τόπος must be taken as
meaning position or situation, and ὁ ἀναπὰλ. τὸν τόπον τ. id. is one who had not before
been an ἐδιώτης within the Christian community (see vy. 23, 24), but who holds the
position, in relation to him who is speaking with tongues, which an ἐδιώτης has; for
in ver. 16 the members of the church are spoken of as distinct from those referred to
in vy. 23, 24. Elsner, Observ. saecr., and following him Hofmann, as favouring this
explanation of τόπος, rightly refer to Arrian, Zpict. ii. 4.5, φίλου od δύνασαι τόπον
ἐχεῖν, δούλου δύνασαι; The Hebrew phrase, ymax ΡΟ xdv, “to fill the place of the
fathers,” ze, to be equal to them, to come up to them, see Buxtorf, sv. npn. (Ὁ) To
make complete, ¢y. τὴν ἀλήθειαν, Plut. Cim. ii. 4; Dem. Epp. i. 10, τὴν ἰδίαν ὀργήν.
Thus in 1 Kings vii. 51, ἔργον; Ecclus, xxiv. 26, σύνεσιν ; Gen. xv. 16, οὔπω yap
ἀναπεπλήρωνται ai ἁμαρτίαι (028); cf. 1 Thess. i, 26 =to make the measure of sin quite
full (by this shade of meaning to be distinguished from πληροῦν in the same connection),
Mostly of time in biblical Greek, Ex. xxiii. 26, τὸν ἄριθμον τῶν ἡμερῶν σου ἀναπληρῶν
ἀναπληρώσω = to accomplish ; so everywhere that numbers are spoken of. On the other
hand, αἱ ἡμέραι ἀναπληροῦνται = come to their end, Esth. ii. 12, i. 5; Gen. xxix. 28;
Ex, vii. 25; Lev. xii. 6; Isa. lx. 20, ἀναπληρωθήσονται ai ἡμέραι τοῦ πένθους cov. Not
thus in the N. T.; see πληροῦν. But like πληροῦν, of the fulfilment of the law and the
promise, and it would appear stronger than the simple verb, = quite to fulfil, to perfection,
to the very end; so that πληροῦν emphasizes the act, ἀναπληροῦν the manner of it.
Thus in Matt. xiii. 14, ἀναπληροῦται αὐτοῖς ἡ προφητεία, the αὐτοῖς gains its due force.
1 Esdr. i. 54, εἰς ἀναπλήρωσιν ῥήματος κυρίου; Gal. vi. 2, καὶ οὕτως ἀναπληρώσετε Tov
νόμον τοῦ Χριστοῦ.

71

᾿Ανταναπληρόω 839 ᾿Εκπληρόω

᾿Ανταναπληρόω, to supply instead of; cf. Gen. ii. 21, ἀναπλήρωσε σάρκα avi
αὐτῆς. Very rare in profane Greek; Dem. xiv. 17, of opposition of subjects, ἀντανα-
πληροῦντας πρὸς τὸν εὐπορώτατον ἀεὶ τοὺς ἀπορωτάτους. Thus ἀνταναπλήρωσις in Diog.
Laert. x. 48 =“ compensation on the other side.” With reference to the object, Dio Cass.
xliv. 48, ἵν᾿ ὅσον καθ᾽ ἕκαστον αὐτῶν ἐκ τοῦ νομιζομένου πρὸς τὸ τελειότατον Kal τῆς
τιμῆς καὶ τῆς ἐξουσίας ἐνέδει τοῦτο ἐκ τῆς παρὰ τῶν ἄλλων συντελείας ἀνταναπληρωθῇ,
of one to whom all the offices of State, each of which had been in particular transferred
or administered, were transferred together, so that no honour of any kind was lacking to
him. Apollon. Alex. de synt. i. 19, iii. 255, 330 (cf. Tittmann, de synon. N. T. 1. 230);
i 19, ἡ ἀντωνυμία (pronomen)—dvtavardnpovea καὶ τὴν θέσιν τοῦ ὀνόματος καὶ τὴν
τάξιν τοῦ ῥήματος = to come in as supplementary to, so that the difference from ἀναπληροῦν
is only that the substitution is specially expressed; see Gen. ii. 21. In biblical Greek
only Col. i. 24, viv χαίρω ἐν τοῖς παθήμασιν ὑπὲρ ὑμῶν καὶ ἀνταναπληρῶ τὰ ὑστερήματα
τῶν θλίψεων τοῦ Xv ἐν τῇ σαρκί μου ὑπὲρ τοῦ σώματος αὐτοῦ. The idea cannot be
that there was something lacking in Christ’s sufferings which could not have happened
to Him, and could only happen to one who occupied the special position of apostle to
the heathen (Hofmann); nor can it mean that the sufferings of the apostle now supplied
what was lacking in them before (Meyer), for which we should hardly have had
ἀναπληροῦν or TpocavaTr., but most probably πληροῦν. As the sufferings of the apostle
were for the sake or advantage of the body of Christ, the church, ἀνταναπληρῶ declares
that the apostle with his sufferings supplies that which was lacking to the church in
order to its full fellowship with Christ in suffering; for what the world, in its hatred of
Christ and His church, inflicted, was concentred upon him. It is a very strong expression to
intimate that the apostle’s suffering for the gospel’s sake was an advantage to the church,
2 Cor. i, 5, 6; Eph. iii, 13 ; and it is in keeping with the fact that persecution came mainly
upon the heads of the church. See πάθημα, and compare Calvin, Bengel, Thomasius, in Joe.

Προσαναπληρόω, to supply in addition, to fill up by addition, Aristotle and
later writers. In biblical Greek only in 2 Cor. xi. 9, τὸ ὑστέρημά μου προσαναπλήρωσαν
οἱ ἀδελφοί; ix. 12, ἡ διακονία τῆς λειτουργίας ταύτης. . . προσαναπληροῦσα τὰ
ὑστερήματα τῶν ἁγίων; as also Wisd. xiv. 4. It differs from ἀνταναπὰλ. in that it
expresses not the supply, but the removal of a want, and from ἀναπληρ. in that it
describes the manner in which the want is met, so that the element of supply falls into the
background. Wisd. xiv. 4, ἵνα τὴν λείπουσαν ταῖς βασάνοις προσανπληρώσωσιν κόλασιν,
is similar to πληροῦν ἔξοδον, Luke ix. 31; Plut. Cic. xvii. 4, τὸ χρεών, to fulfil his destiny.

Ἔκπληρόω, to fill up, perfectly to fill, both (a) with reference to what is lacking,
what has to be supplied, and (Ὁ) with reference to the whole = quite to fill; Herod., Xen.,
Plato. In Herod., Polyb., like πληροῦν likewise, of promises and pledges. Rare in
biblical Greek, and only in the latter sense = πληροῦν, and this in 2 Mace. viii. 10, τὸν
Popov, to pay tribute; τὴν ἐπιβουλήν, 3 Mace, i. 2; ver. 22, τὸ τῆς προθέσεως. Acts

᾿Εκπληρόω 840 Ποιμήν

xiii. 33, ἐπάγγελίαν. --- Τὰ the LXX. once, Ex. xxxii. 28, τὰς χεῖρας, to fill the hands;
usually πληροῦν, answering to T NDD of conferring the priest’s office, etc.

Ἐκπλήρωσις, ews, ἡ, filling up, fulfilling, only in later Greek ; often in Philo.
In biblical Greek only in Acts xxi. 26, τῶν ἡμερῶν ; 2 Mace. vi. 14, πρὸς ἐκπλήρωσιν
ἁμαρτίων ; see for both passages, πληροῦν, ἀναπληροῦν.

Συμπληρόω, to fill together with; both (a) to help to fill, and (0) to fill quite
full, because much is filled in; perfectly to fulfil, Diod. Sic. 1, 2, ἐξ ἁπάντων συμπληρο-
μένης τῆς εὐδαιμονίας, cum ex omnibus beatitudo compleatur ; frequently in profane Greek.
In biblical Greek only in the latter sense; in O, Τὶ Greek only συμπλήρωσις, 2 Chron.
xxxvi. 21, ἐτῶν ἑβδομήκοντα. In like manner, 1 Esdr. i. 55, πάντα τὸν χρόνον τῆς
ἐρημώσεως αὐτῆς εἰς συμπλήρωσιν ἐτῶν é85.=till the completion of seventy years, 1.6. “ for
a space of 70 years,” not “till 70 years have elapsed.” Dan. ix. 2, εἰς συμπλήρωσιν
ἐρημώσεως ‘Iep, ἐβδ. ἔτη ---“ 70 years serve for the completion,” not the termination, “of the
ἐρήμ. ‘Iep., that it be accomplished.” Thus the expression is distinguished from the simple
verb or ἀναπληροῦν, and the language of Acts ii. 1 is explained, ἐν τῷ συμπληροῦσθαι
τὴν ἡμέραν τῆς πεντεκοστῆς, 1.6, “ when the day was fully come,” not as if it had come
to an end; and accordingly Luke ix. 51, ἐν τῷ συμπληροῦσθαι τὰς ἡμέρας τῆς ἀνα-
λήμψεως αὐτοῦ =“ when the days of his dvad. were come;” advan. as in Test. XII. patr.
Levi 18, and in patristic Greek, and as ἀναλαμβάνειν, Mark xvi. 19; Acts i. 2, 11, 22;
1 Tim. iii. 16; compare (Tob. iii. 6; 1 Mace. ii. 58; 2 Kings 11. 11) Ecclus. xlviii. 9,
xlix. 14, of being taken up to God; the plural αἱ ἡμ., with reference to the time
intervening between Christ’s death and His ascension; ef. John viii. 21; Acts x. 40, 41,
They are regarded not as a space, but as a point of time, whose arrival depended upon
what was to take place before. Josephus uses the simple verb similarly, Ané. vi. 4. 1,
ἐξεδέχετο τὸν καιρὸν γενέσθαι' πληρωθέντος δ᾽ αὐτοῦ KataBas—éropevero—which is only
possible if a point of time is meant; but elsewhere πληροῦν signifies termination, Ant.
iv. 4. 6, τεσσαράκοστον ἔτος πεπληρωκυῖαν ἀφ᾽ οὗ τὴν Αὔγυπτον κατέλιπε; cf. Gal. iv. 4,
πλήρωμα τοῦ χρόνου, not τοῦ καιροῦ. Further, in Luke viii. 23, συνεπληροῦντο, 80. τὰ
πλοῖα ὕδατι.

Πνευματικῶς. Only in N. T. and patristic Greek, and, like the adj. in a
religious sense = spiritually, in a manner determined or produced by the Holy Spirit,
after the manner of the Holy Spirit, 1 Cor. ii. 14, ψυχικὸς δὲ ἄνθρ. .. . τὰ τοῦ πνεύματος
θεοῦ... οὐ δύναται γνῶναι, ὅτι πνευματικῶς ἀνακρίνεται; Rev. xi. 8, ἥτις (80. ἡ πόλις
ἡ μεγάλη) καλεῖται πνευματικῶς Σόδομα καὶ Αἴγυπτος.

Ποιμήν, évos, ὁ, shepherd, according to Curtius (281) from the root pa = to protect ;
Sanskrit, pajis, guardian. In Homer and Hesiod an epithet of princes, 7. λαῶν. In
biblical Greek, (a) shepherd; ΠΡ, Gen. iv. 2, xiii. 7, 8, and often; Matt. ix. 36,
xxv. 32; Mark vi. 34; Luke ii. 8, 15, 18, 20. Then (Ὁ) figuratively of chiefs who care

Ποιμήν 841 Ποιμαίνω

for the people; thus of Moses, who led the people through the Red Sea, Isa. Ixiii. 11;
Jer. iii, 15; Zech. xi. 5, 8; of generals, Jer. vi. 3. Nevertheless, the substantive is
but seldom used of princes (cf. ποιμαίνειν, 2 Sam. v. 2, vii. 7); the plural often of the
magistracy, as the guardians and champions of right in behalf of the people, men whose
maladministration the prophets condemned, Jer. xxiii. 1 sqq.; Ezek. xxxiv. 2 sqq.;
Zech, x. 3, et al. Jer. ii, 8, OSBMN—oyM Mind wey —ovwd7, of ἱερεῖς καὶ of
ἀντεχόμενοι TOD νόμου καὶ of ποιμένες καὶ of προφῆται, see κρίνω, κριτής, in whose stead
Jehovab in the Messianic times is regarded as the shepherd of His people, by whom
righteousness and salvation are wrought (δικαιοσύνη καὶ σωτηρία, see δικαιοσύνη,
δικαιόω), Isa. xl. 11, Ex. xxxiv. 11, 12, or who will give His Servant, the Messiah,
as a shepherd, Ezek, xxiv. 23, xxxvii. 24; Isa. xl. 11. Thus Ps. xxiii. is an expression
of confidence that God will work righteousness and salvation for the downtrodden and
oppressed, and the comparison includes all that is implied by δικαιόω, δικαιοσύνη, in
their soteriologic import. Accordingly, the N. T. comparisons, Matt. ix. 36 and parallels,
and the parable of John x. 2 sqq., must be taken in their soteriologic or Messianic
fulness; and in like manner, Heb, xiii. 20, ὁ δὲ θεὸς τῆς εἰρήνης ὁ ἀναγαγὼν ἐκ νεκρῶν
τὸν ποιμένα τῶν προβάτων τὸν μέγαν ἐν αἵματι διαθήκης αἰωνίου; 1 Pet. ii. 25, ἦτε
γὰρ ὡς πρόβατα πλανώμενοι, ἀλλ᾽ ἐπεστράφητε νῦν ἐπὶ τὸν ποιμένα καὶ ἐπίσκοπον τῶν
ψυχῶν ὑμῶν, where ποιμήν and ἐπίσκ. differ in that the mw. works salvation, the ἐπ.
guards it; cf. Acts xx. 28; 1 Pet.v. 2. Akin to this, (ὁ) in Eph. iv. 11, the designation of
the ἐπίσκοποι or πρεσβύτεροι of the Christian community, or their ἡγούμενοι, as distinct
from and in connection with their διδάσκαλοι, as ποιμένες. Kal αὐτὸς ἔδωκεν τοὺς μὲν
ἀποστόλους τοὺς δὲ προφήτας, τοὺς δὲ εὐαγγελιστάς, τοὺς δὲ ποιμένας καὶ διδασκάλους,
for which combination compare 1 Tim. v. 17; 1 Pet. v. 2 sqq.; and for the distinction,
1 Cor. xii. 28, 29, κυβερνήσεις and διδάσκαλοι; Jer. ii. 8. For the rest, see ποιμαίνω,
ἀρχιποίμην.

Ποιμαίνω, ποιμανῶ, ἐποίμανα, to tend; LXX.=n3n, which more rarely = βόσκω,
Gen. xxix. 7, ef al. (a) Of shepherds, Gen. xxx. 31, etc.; Luke xvii. 7; 1 Cor. ix. 7.
(Ὁ) Of princes, generals =to direct, to rule; comparatively rare both in profane and
biblical Greek, 2 Sam. v. 2, vii. 7; 1 Chron, xi. 2, xvii. 6; cf. Ps, xlix. 15, ὡς πρόβατα
ἐν ἅδῃ ἔθεντο, θάνατος ποιμανεῖ αὐτούς, καὶ κατακυριεύσουσιν αὐτῶν οἱ εὐθεῖς τὸ πρωὶ
καὶ ἡ βοήθεια αὐτῶν παλαιωθήσεται. More seldom, of the representatives or members
of the magistracy in general, as in Jer. vi. 3, xxii. 22, xxiii, 2 (see ποιμήν) ; but
(c) often of God, as He who works righteousness and salvation for His people, who
helps the downtrodden and oppressed, and provides Messianic deliverance, Ps. xxiii. 1,
xxviii. 9, Ixxx, 2 (Ixxviii. 71); Isa. xl. 11; Ezek. xxxiv. 10, 23; Micah vii, 14. Cf
Zech, xi. 4, and the rendering of the LXX. Ps. xxxvii. 3. In connection herewith in
the N. T. of the Messiah, Matt. ii. 6, ποιμανεῖ τὸν λαόν μου, from Micah ν. 1-4,
Rey. vii. 17, of His redemptive and preserving power, the reverse of which (as with

To ee mR IO ST Νὴ

Ποιμαίνω 842 Πονηρός

κρίνειν) is ποιμαίνειν ἐν ῥάβδῳ σιδηρᾷ, Rev. ii. 27, xii. 5, xix. 15, directed against the
oppressors of the Church, or the ἔθνη. Akin to this is the use of ποιμαίνειν of the
preserving and guardian care exercised by those who, in Christ’s service and as His
followers, are the ποιμόνες of His people, to whom is committed the keeping of the flock
in a state of salvation, Acts xx. 28, προσέχετε ἑαυτοῖς καὶ παντὶ τῷ ποιμνίῳ, ἐν ᾧ ὑμᾶς
τὸ πνεῦμα τὸ ἅγιον ἔθετο ἐπισκόπους ποιμαίνειν τὴν ἐκκλησίαν τοῦ κυρίου κιτιλ.; 1 Pet.
v. 2, ποιμάνατε τὸ ἐν ὑμῖν ποίμνιον τοῦ θεοῦ; John xxi. 16, ποίμαινε τὰ πρόβατά μου
(see ἀρχιποίμην). Cf. Jer. iii, 15, xxiii. 4. Hence catachrestically in Jude 12, ἑαυτοὺς
ποιμαίνοντες ; cf. Jer. vi. 3; Ezek. xxxiv. 2, δέ al.—Cf. also βόσκω in a figurative sense,
158. v. 17, xiv. 30, xlix. 9; Ezek. xxxiv. 2 ffi; John xxi. 16,

Ποίμνη, ἡ, (a) flock, LXX.=779; only in Gen. xxxii 16. In the N, T. Luke ii. 8;
1 Cor. ix. 7. (Ὁ) Figuratively of God’s people or Church, as the object of His saving
activity, Matt. xxvi. 31, τὰ πρόβατα τῆς ποίμνης, where the passage quoted, Zech. xiii. 7,
simply has τὰ πρόβατα; John x. 16, ula ποίμνη els ποιμήν. It denotes the Church of
God as enjoying the state and the possession of salvation. See Ποίμνιον, ov, τό, flock,
LXX. = 7. (a) The flock, especially τῶν προβάτων, Gen. xxix. 2, and often.
(Ὁ) Figuratively of the people of Israel, Jer. xiii. 17, τὸ π. κυρίου; cf. Zech. x. 3,
Ex. xxxiv. 1, not so much to denote them collectively (their multitude), but to describe
them as the objects of God’s saving care. In the O. T. almost only in the figurative
words of Ps, Ixxviii. 52; Isa. xl. 11; Jer. xiii. 20, xxxi. 10, 24; Ezek. xxxiv. 12.
In the N. T. only of the Church of God, gathered by God’s redeeming work and enjoying
salvation ; see ποιμήν and Luke xii. 32; Acts xx. 28, 29; 1 Pet. v. 2, 3.

᾿Αρχιποίμην, ivos, ὁ, Chief Shepherd; only in the N. T., and here only in
1 Pet. v. 4, of Christ, as distinguished from the πρεσβυτέροις τοῦ ποιμνίου τοῦ θεοῦ,
who are ποιμένες in Christ’s service, His followers who have to see to the preservation
of God’s people in that state of salvation of which Christ is the author and finisher; see
ποιμήν, ποιμαίνω.

Πονηρός. In the LXX. evil, as threatened by God in the way of punishment, is
never rendered by τὸ πονηρόν, but by κακόν, κακά; and this is the only peculiarity in
the use of κακός in the LXX. The N. T. πονηρόν answers to this Ο, T. κακόν. Some-
times πονηρός as an adj. is thus employed, eg. ἕλκος, νόσος, most strikingly in Deut.
vi. 22, ἔδωκε κύριος σημεῖα καὶ τέρατα μεγάλα καὶ πονηρὰ ἐν Αἰγύπτῳ ἐν Dapad;
Isa. xxiii. 15, ἐπάξει κύριος ὁ θεὸς ἐφ᾽ ὑμᾶς πάντα τὰ ῥήματα τὰ πονηρά; and it is clear,
if we consider it, that in these places κακός would qualify the σημεῖα and ῥήματα in
quite an unusual manner. Kaxds describes the nature, and πονηρός the estimate;
πονηρός qualifies according to the effect, κακός according to the nature or character. The
Hebrew ¥) is seldom rendered by κακός, but the substantive AY is usually -- τὰ κακά,
ἡ κακία. Tovnpia rarely appears in biblical Greek of persons, Isa, xlvii. 10; Ps. lxxiii. 8,

TIovnpos 843 Πωρόω

exli. 4, 7,10; Deut. xxxi. 21; but usually as an attribute of acts or conduct (see
ἁμαρτία), Dan. xi. 27, ai καρδίαι αὐτῶν εἰς πονηρίαν ; Isa. lix. 7, εἰς πον. τρέχουσιν.
Ps, xxviii. 4; Jer. xlii, 22, ἀπὸ προσώπου πονηρίας πραγμάτων ὑμῶν καὶ ἀπὸ τῶν
βδελυγμάτων ὑμῶν. Hence the plural αἱ πον,, Jer. vi. 29, xxxii. 82, xxxiii. 5; Isa. i. 16;
Wisd. xix. 13 (elsewhere in the Apocrypha only the sing.)

Πρέσβυς. In biblical Greek (a) =old, only in Isa. xiii. 8, and the superlative
πρεσβύτατος, 4 Macc. ix. 11. But (Ὁ) as a substantive, an ambassador, Num. xxi. 21,
xxii. 5; Deut. ii. 26 = NPD; Ps. lxviii. 32; Isa. xxi. 2, xxxvii. 6, lvii. 9, lxiii. 9; often
in 1 Macc. The verb πρεσβεύειν, to be an ambassador, or to act as such, in Xen., Plato,
Thuc., Dem., and others. In biblical Greek, 2 Cor. v. 20, Eph. vi. 20, of the apostle’s
work. ᾿Επίσκοπος differs from πρεσβύτερος as the designation of the charge differs from
that of the rank.

Συμπρεσβύτερος, ὃ, only in 1 Pet. v. 1 and in patristic Greek. In 1 Pet.
v. 1, πρεσβυτέρους οὖν τοὺς ἐν ὑμῖν παρακαλῶ ὁ συμπρεσβ., in order thus to remind
them of the dignity of their office, that they might not forget its duties (vv. 2, 8). The
word is intentionally chosen to lay stress upon the equality of position and dignity
belonging to the apostle, together with them in the Christian community.

II w po, from πῶρος, the name of a kind of stone (topaz, also of a kind of marble),
and then figuratively of a swelling hardened as hard as bone, a bony excrescency or
stone. Hence πωρόω = to petrify, to turn to stone; then to cause a bony excrescence,
to harden. Hence the N. T. usage which applies πωρόω to the opposition of men to the
divine testimony, syn. σκληρύνεσθαι, σκληροκαρδία. That it does not come from an
adj., πωρός, blind, is clear from Mark vi. 52, ἦν yap ἡ καρδία αὐτῶν πεπωρωμένη ;
cf. Matt. xiii. 15, ἐπαχύνθη ἡ x. τοῦ λαοῦ τούτου; John xii. 40, ἐτύφλωσεν αὐτῶν τοὺς
ὀφθαλμοὺς καὶ ἐπώρωσεν αὐτῶν τὴν καρδίαν, from Isa. vi. 10 =12¥0, LXX. ἐπαχύνθη.
Hence it is figuratively applied to τὰ νοήματα in 2 Cor. iii. 14, compare ver. 15, and
also to persons, Rom. xi. 7, of λοιποὶ ἐπωρώθησαν (passive, cf. ver. 8). It denotes the
insensibility judicially ensuing upon repeated resistance of impressions produced by the
divine testimony, the inability to receive new impressions which might lead on to
salvation, and hence the total loss of any sensibility to the presence and the saving will
of God; cf. Hesychius, πώρωσις = ἀναισθησία. In the LXX. it occurs once, Job xvii. 7,
πεπώρωνται yap ἀπὸ ὀργῆς of ὀφθαλμοί pou=nna, where the Alex. reads πεπήρωνται.
It is not impossible that the wwpds, blind, cited by Suidas and other lexicographers, but
nowhere verified, was first coined in the strength of this passage. That πεπώρωνται
here may designate the blinding or insensibility of the eyes, with a word borrowed from
another pathological state, is all the more likely, as in John xii, 2 τυφλοῦν and πωροῦν,
though with different objects, stand side by side.

Πωρωσις 844 Σαρξ

Πώρωσις, ews, ἡ, hardening, Plut., Galen, In the N. T. figuratively of inner
insensibility towards the divine revelation, Mark iii. 5, and Eph. iv. 18, π. τῆς καρδίας ;
Rom. xi. 25, π. ἀπὸ μέρους τῷ ᾿Ισραὴλ γέγονεν ἄχρις «.7.r., of the judicial hardening of
Israel during the καιροὶ ἐθνῶν. Cf. Theodoret on Eph. iv. 18, πωρ. τὴν ἐσχάτην
ἀναλγησίαν ἐκάλεσε, in Ernesti, Glossa Sacr., Suid. sv., Harless in loc.

Ῥύεσθαι never has reference to any doing or behaviour of its object, but always
to suffering or injury coming from without; and this is important for the interpretation
of Matt. vi. 13. The τὸ πον. here clearly denotes simply sin and evil that is inflicted
upon us, The petition is based upon the fact that the path of God’s children runs
through “ much tribulation,” Acts xiv. 22; 1 Thess. i. 6; 2 Thess. i 6, 7; Rev. ii 10,
vii. 14; compare the θλῖψις ἐν τῷ κόσμῳ, John xvi. 33, and the position of Israel as
God’s servant in the world (Psalms and Isaiah), and the expression in 2 Tim. iv. 18;
John xvii. 15. The final and concluding granting of the petition will bring the
παρουσία ; compare Heb. ix. 28; Rev. vii. 14. If the preceding petition be a petition
for the preservation or guarding of faith, this is a petition of faith verifying or guarding
itself; and it is obvious that the two petitions should be linked together as they are
by καί.

Σ ἀρξ, κός, ἡ, flesh. (I) Usage or Prorane Greek. (a) As a substantive, of the
human or animal body, and in combination with ὀστέα, ὀστοῦν, and αἷμα, Aristotle,
Hist. An. iii. 2, ἀρχαὶ πάντων τούτων (κύστεως ὑμένος τριχῶν πτερῶν K.T.d.) TO τε
ὀστοῦν καὶ ἡ σάρξ; cf. Bonitz, Ind. Arist. s.v.; Eurip. Med. 1200, σάρκες δ᾽ ἀπ᾽ ὀστέων

. ἀπέῤῥεον. In Homer, who only once uses it in the sing. to denote a piece of
flesh, Od. xix. 450, and in the Tragedians, but also in Plato and Aristotle the plural is
used to denote the mass, the singular to denote the substance (Passow), eg. σάρκας
8iBpecxew, Soph. Trach, 1054, and often. Aristotle, Meteorol. ii. 3, τῷ δ᾽ ἱδρῶτι
συνεκκρινομένης ἐκ τῶν σαρκῶν. Differing from xpéas, which denotes slaughtered flesh,
flesh as food. As a substantive, of the body, it signifies also (Ὁ) the body itself according
to its substance; thus in antithesis with νοῦς, Aeschylus, Sept. 622, γέροντα τὸν νοῦν
σάρκα δ᾽ ἡβῶσαν φέρει, to which (ὁ) we have the usage of Epicurus and his school
often adopted by Plutarch in his use of σάρξ in a physiological sense, the corporeity in
so far as it is the means, and by an easy turn of expression the subject, of sensational
enjoyment or of bodily sensations; thus = sense or sensation, corpus hominis vivi ejusque
vita animalis, Wyttenbach, animadverss. in Plut. opp. Mor., de sanit. tu. 126 C. Thus
Plutarch cites Epicurus, de tu. sanit, 22 (35 C), πρὸς τὴν ὑμνουμένην σαρκὸς εὐστάθειαν,
likewise often in the treatise non posse suaviter vivi secundum Epicuri deereta, eg. c. 2
(1087 B), πᾶσα διὰ σαρκὸς ἐπιτερπὴς κίνησις, ἐφ᾽ ἡδονήν τινα καὶ χαρὰν ψυχῆς
ἀναπεμπομένης ; F, ἡδοναὶ... ἔξαψιν ἅμα καὶ σβέσιν ἐν τῇ σαρκὶ λαμβάνουσιν ;
1088 F; 1089 D, E, τὸ μὲν ἡδόμενον τῆς σαρκὸς τῷ χαίροντι τῆς ψυχῆς ὑπερείδοντες ;
1090 A, E, F, al.; 1096 CO, αἱ τῆς σαρκὸς ἐπιθυμίαι, the desires directed to fleshly

Σάρξ 845 Σάρξ

indulgence; ibid. D, τὰ τοῦ σώματος πάθη; cf. Diog, Laert. x. 145, εἰ δὲ ἡ διάνοια
τοῦ τῆς σαρκὸς τέλους καὶ πέρατος λαβοῦσα τὸν ἐπιλογισμόν, καὶ τοὺς ὑπὲρ τοῦ
αἰωνίου φόβους ἐκλύσασα, τὸν παντελῆ βίον παρεσκεύασε. Plutarch himself uses the
word in the same way. De υἱγέ. et υἱέ, iii. (101 B), ταῖς μὲν γὰρ τῆς σαρκὸς ἡδοναῖς ἡ
τοῦ σώματος εὐκρασία καὶ ὑγίεια χώραν καὶ γένεσιν δίδωσι" τῇ δὲ ψυχῇ οὐκ ἔστιν
ἐγγενέσθαι γῆθος οὐδὲ χαρὰν βεβαίαν ; Consol. ad Apollon. xiii. (107 F), τὸ γὰρ μὴ
δεδουλῶσθαι σαρκὶ καὶ τοῖς πάθεσι ταύτης διάγειν, ὑφ᾽ ὧν κατασπώμενος ὁ νοῦς τῆς
θνητῆς ἀναπίμπλαται φλυαρίας, εὔδαιμόν τι καὶ μακάριον ; Conv. vii. sap. 16 (169 B),
τοῦτό ἐστι τὸ μίασμα τῆς σαρκὸς ἡμῶν; De sera num. vind. xxii. (565 B); De ewil. i.
(599 C), μὴ τῆς σαρκὸς πυνθάνεσθαι τι πέπονθε, μηδὲ τῆς ψυχῆς εἰ διὰ τὸ σύμπτωμα
τοῦτο χείρων γέγονε; Convival. disp. 5 prooem. (672 E), τὴν ψυχὴν ὥσπερ ἐκμαγεῖον ἢ
κάτοπτρον εἰκόνας καὶ εἴδωλα τῶν ἐν σαρκὶ γιγνομένων αἰσθήσεων ἀναδεχομένην ; ibid.
vi. 2.1 (688 D); ἐδίά. viii. 9. 3 (734 A). Σάρξ seems not to have been used elsewhere
in this sense,

(IL) Usace or ΤῊΝ LXX. anp ApocrypHa. In the LXX. σάρξ with κρέας (or
σῶμα, see under (6)) answers to the Hebrew 1¥3, and with this difference, that κρέας,
which only occurs as a rendering of "3, means flesh serving for food, either ordinary
meat, Num, xi. 13, 18, 1 Kings xvii. 6, and often, or the flesh of the sacrifice, Lev.
vii. 5 sqq.; Ps. 1.13; Isa. lxv. 4, et al. Only once it denotes the substance of the
body, Job x. 11, δέρμα δὲ καὶ κρέας pe ἐνέδυσας, ὀστέοις δὲ καὶ νεύροις με Everpas, where,
however, it stands simply as one of the constituents of the body, therefore as mere
matter; whereas in the combination δέρμα and σάρξ, eg. Lev. xiii. 18, 24, 38, 39, ἐν
τῷ δέρματι τῆς σαρκός ; Lam. iii. 4, ἐπαλαίωσε σάρκα μου καὶ δέρμα pov, ὀστέα μου
συνέτριψιν, it is otherwise distributed. ap never stands for the flesh of sacrifice; and
where it appears as the object of φαγεῖν, Gen. xl. 19; Lev. xxvi. 29; Deut. xxviii. 55 ;
1 Sam. xvii. 44 ; 2 Kings ix. 36; Job xix. 22, xxxi. 31; Ps, xxvii. 2, lxxix. 2; Eccles.
iv. 5; Isa. ix. 20, x. 18, xlix. 26; Jer. xix. 9; Ezek. xxxii. 5; Zech. xi. 9; Dan. vii. 5;
this is always something unnatural, and serves to express a doom of judgment;
it always in these combinations denotes the flesh of man, whereas κρέας is the flesh
of animals. Kpéas stands in this way only once, Zech. xi. 16, τὰ κρέα τῶν ἐκλεκτῶν
καταφάγεται, but in this connection as a figure which rendered the choice of the
expression necessary.

As the conception expressed by σάρξ conformably with profane usage is narrower
than that of the Hebrew 3, its connection with the Hebrew widens it beyond profane
usage. It signifies (2) the substance of the human or animal body. Distinct from and
side by side with ὀστέα, ὀστοῦν, αἷμα, of the bodies of animals only, in Ley. iv. 11; Gen.
ΧΙ, 2, 3, 4, 18, 19, ἑπτὰ Boés, ἐκλεκταί, λεπταὶ ταῖς σαρξί (cf. Zech. xi. 16); Ezek.
xxili, 20, ἦσαν ὡς ὄντων ai σάρκες αὐτῶν, DIY2 ON Wa Wwe, where, however, σάρκες
is syn. with aiSoia; elsewhere always of men, The plural for the most part is employed
in this sense, Gen. xl. 19; Num, xii, 12; Job ii, 5, vi, 12, xiii, 14, xiv. 22, xix. 20,

Σάρξ 846 Σάρξ

xxi, 6, xxxiii. 21, 25; Zech. xiv. 12 : Dan. i. 15, and in most places where σάρξ is the
object of φαγεῖν. The sing. in this sense only in Gen. ii. 21, ἀνεπλήρωσε σάρκα ἀντ᾽
αὐτῆς ; Ex. iv. 7, εἰς τὴν χρόαν τῆς σαρκὸς αὐτῆς ; Lev. xiii. 10, xviii. 24, 38, 39, 43 ;
2 Kings iv. 34, v.10, 14; Lam. iii. 4. Thus also in the combination σὰρξ καὶ ὀστέα,
eg. Ps. cii. 6, ἐκολλήθη τὸ ὀστοῦν μου τῇ σαρκί pov; Job ii. 5, ἅψαι τῶν ὀστῶν αὐτοῦ

καὶ τῶν σαρκῶν αὐτοῦ, and especially ὀστοῦν ἐκ τῶν ὀστέων τινὸς καὶ σὰρξ ἐκ τῆς σαρκός
τινος, Gen, ii. 28, xxix. 14, of kinship contracted, ὀστοῦν τινὸς καὶ σάρξ τινος εἶμι,
Judg. ix. 2; 2 Sam. xxix. 13; ὀστᾶ καὶ σάρκες τινός, where mention is made of several,
2 Sam. v. 1, xix. 12; 1 Chron. xi. 1; cf. 2 Sam. xix. 13, and still more briefly σάρξ
τινος ; Gen, xxxvii, 27, ἀδελφὸς ἡμῶν καὶ σὰρξ ἡμῶν ἐστίν ; cf. Neh. v. 5, νῦν ὡς σὰρξ
ἀδελφῶν ἡμῶν σὰρξ ἡμῶν, ὡς υἱοὶ αὐτῶν υἱοὶ ἡμῶν, a mode of expression sounding so
strange to a Greek ear, that the LXX, render Isa. lviii. 7, Dyn N> TW2, by ἀπὸ τῶν
οἰκείων τοῦ σπέρματός σου οὐχ ὑπερόψει ; cf. Lev. xxv. 49, ἀπὸ τῶν οἰκείων τῶν σαρκῶν
αὐτοῦ ἐκ τῆς φυλῆς αὐτοῦ λυτρῶσαι αὐτόν ; xviii. 6, ἀνθρ. πρὸς πάντα οἰκεῖα σαρκὸς
αὐτοῦ οὐ προσελεύσεται κιτλ. After this its substance (Ὁ) the body itself is thus named,
Ex, xxxii, 32 (ἔλαιον ἄλειμμα χρίσεως ἅγιον) ἐπὶ σάρκα ἀνθρώπου ob χρισθήσεται. In
2 Kings vi. 30, Lev. xxi. 5, the plural, mention being made of several, ἐπὶ τὰς σάρκας
αὐτῶν ov κατατεμοῦσιν ἐντομίδας. Thus in the combinations of καρδία or ψυχή with
σάρξ, Ps, xvi. 9, xxxviii. 8, lxiii, 2, Ixxxiv. 3; Eccles. ii, 3, xii 10; Ezek. xi. 19,
xxxvi. 26, xliv. 7, 9 (cf. Ps. xxviii. 7 = 2), and without this contrast, Ps. xxxviii. 4,
cix, 24 (but in ver. 22 καρδία), cxix.120; Eccles. v. 5. Still this use of σάρξ, infrequent
as it is in profane Greek, is comparatively rare in the LXX., where for the most part 13
is rendered by σῶμα (elsewhere for 13, nbs, and occasionally for other words, mostly =
corpse), Lev. vi. 10, xiv. 10, xv. 2, 3, 13, 16, 19, xvi. 4, 24, 26, 28, xvii 16, xix. 28
(in the parallel passage Lev. xxi, 5, σάρκες), xxii. 7; 1 Kings xxi. 27 (parall. 2 Kings
vi. 30, σάρξ); Job xli, 15, σάρκες δὲ σώματος αὐτοῦ κεκόλληνται = P37 W3 DBD ;
Prov, v. 11, ἡνίκα ἂν κατατριβῶσιν σάρκες σώματός μου = TNA TW M023, The plural
also, used of kinship in the combinations σὰρξ καὶ ὀστέα τινός or σάρξ τινος, when
mention is made of several, shows that σάρξ is primarily equivalent to the substance of
Juesh in its concrete form; then the body is named after its substance, and the clearness
of this reference to the substance, to the material of which it is made, appears in Ps,
xxxviii. 4 as compared with ver. 8 and Ps, cix. 24, where the poetical description of the
corporeal state adds also words regarding the ὀστέα, γόνατα, and so forth. Passing by
the poetic usage, there remain only a few places in which σάρξ signifies the corporeity.
That in Gen, xvii. 13, ἔσται ἡ διαθήκη μου ἐπὶ τῆς σαρκὸς ὑμῶν, the word does not mean
body, is clear from ver. 17, περιτέμνεσθαι τὴν σάρκα. Vv. 24, 25, περιετέμνετο τὴν
σάρκα τῆς ἀκροβυστίας αὐτοῦ; οἵ, ver. 11, Lev. xii, 3, where the word is used in ἃ
sexual sense, as in Ezek. xxiii, 20, and perhaps also Eccles. v. 5. Connected not with
σάρξ as = body, but with σάρξ as = the substance of the body, is (6) the widening of the

conception in relation to profane usage, wherein σάρξ is = living creatures as a whole,
2K

Zap 847 Σαρξ

especially mankind, and as distinct from God or the Spirit of God. Primarily it is the
predicate of the creature, Ps. lxxviii. 39; Isa. xxxi. 3 (Hebrew). The creature is flesh
in its phenomenal form and the condition of its being, in the flesh it has its affinities, and
among men flesh is the common bond of fellowship. Thus it is said of man and wife,
Gen. ii. 24, ἔσονται οἱ δύο εἰς σάρκα μίαν, and in Gen. vi. 3 it is said of man, διὰ τοῦ
εἶναι αὐτοὺς σάρκας (the plural as above denoting kinship in the plurality of the subjects).
Thus the word becomes a designation of the subject as in Ps, lvi. 5, Deut. v. 26, and
living creatures as a whole are designated πᾶσα σάρξ or πᾶσα σὰρξ ἐν ἣ ἐστὶν πνεῦμα
ζωῆς, Gen. vi. 17, vii. 15; cf. ψυχὴ ζῶσα ἐν πάσῃ σαρκὶ ἐπὶ τῆς γῆς, Gen. ix. 15, 16;
π. σ. κινουμένη ἐπὶ τῆς γῆς, Gen. vii. 21; Lev. xvii. 11, 14, αἷμα πάσης σαρκὸς ov
φάγεσθε, ὅτι ψυχὴ πάσης σαρκὸς αἷμα αὐτοῦ ἐστί; Num. xviii. 15; Ps. exxxvi. 26, and
often, Mankind in particular as meant Gen. vi. 3, 12; Ps. Ixv. 3, οχῖν. 22; Isa.
xl. 5, 6, xvi. 16, 23, 24; Jer. xxv. 31; Joel iii. 1; Zech. ii, 13. This usage does not
arise out of the antithesis of ψυχή or νοῦς and σάρξ, which governs the use of σάρξ in
Epicurus and Plutarch, nor has it to do with the use of σάρξ as=corporeity as distinct
from καρδία, ψυχή, or νοῦς (see 1. (Ὁ) and (ὁ) ; II. (6)). The creature is thus named
because σάρξ is the vessel or instrument of its being and is its exponent, and mainly in
its antithesis or difference from God and God’s Spirit, for flesh is not spirit, spirit is of
God, and belongs to the creature only from God ; cf. Num. xvi. 22, xxvii. 16, where the
LX X. render 13725 nim ON by θεὸς τῶν πνευμάτων καὶ πάσης σαρκός, and thus
introduce quite ἃ different contrast between πνεῦμα and σάρξ; Isa. χχχὶ. 3, Egypt is man
and not God, his horses 19 Nr Wa, LXX. ἵππων σάρκας καὶ οὔκ ἐστιν βοήθεια----ἃ, proot
that the LXX. did not understand the literal sense of the Hebrew, or have transformed
it into the antithesis of spirit and matter which was familiar to them. God’s Spirit
either supports or destroys the creature which is flesh, Isa. xl. 7, ef. Job xii. 10, xxxiv. 14;
Ps. civ. 29, 30. As flesh the creature thus distinguished is weak and frail, Ps. lvi. 5,
ἐν τῷ θεῷ ἤλπισα, οὐ φοβηθήσομαι τί ποιήσει por σάρξ; Ps. lxxviii. 39, ἐμνήσθη ὅτι
σάρξ εἰσι, πνεῦμα πορευόμενον καὶ οὐκ ἐπιστρέφον (rv. not in the sense spirit, but=
breath, wind) ; Isa. xl. 6, πάσα σὰρξ χόρτος καὶ πᾶσα δόξα ἀνθρώπου ὡς ἄνθος χόρτου
(cf. ver. 7, ἐξηράνθη ὁ χόρτος καὶ τὸ ἄνθος ἐξέπεσε, where the Vat. and Alex. omit the
words, ὅτε πνεῦμα κυρίου ἔπνευσεν εἰς αὐτό). The contrast between flesh (ce, the creature,
and mankind in particular) and God is not only one between weakness and strength,
Ps. lvi. 5; 2 Chron, xxxii. 8, μετὰ αὐτοῦ βραχίονες σάρκινοι, μεθ᾽ ἡμῶν δὲ κύριος ὁ θς
ἡμῶν; Jer. xvii. 5, ἐπικατάρατος ὁ ἄνθρωπος ὃς τὴν ἐλπίδα ἔχει ἐπ’ ἄνθρωπον καὶ
στηρίσει σάρκα βραχίονος αὐτοῦ ἐπ᾽ αὐτὸν καὶ ἀπὸ κυρίου ἀποστῇ ἡ καρδία αὐτοῦ, but is
at the same time a moral contrast; Deut. v. 26, τίς γὰρ σὰρξ ἥτις ἤκουσε φωνὴν θεοῦ
ζῶντος. .. καὶ ζήσεται ; οἵ, Ex. xxxiii. 20; Isa. vi. 5, “for all flesh has perverted its
way on earth,” Gen. vi. 3, 12, 13, ef. with i. 31; and therefore God’s judgment is upon
all flesh, Isa. xl. 5—7, xlix. 26, Ixvi. 16; Jer, xii. 12, xxv. 31, xlv, 5; Ezek. xx. 48,
xxi. 4,55; Zech. ii, 13, But the revelation of salvation is likewise intended for all

Σάρξ 848 Σάρξ

flesh, Isa. xl. 5 sqq., Ixvi. 23, 24; Joel ii 28; Zech. ii, 13, and is in fact to be an
outpouring of the Spirit upon all, Joel ii. 28; cf. Isa. xliv. 3; Ezek. xxxvi. 26, 27.

This is the O. T. conception of σάρξ -- 3, with which the Apocrypha may be
included, except that the relation or contrast with God nowhere finds expression there,
humiliation and frailty but seldom, Ecclus. xiv. 17, 18, xl. 8, strongest in Ecclus.
xxviii. 5, αὐτὸς σὰρξ ὧν διατηρεῖ μῆνιν, tis ἐξιλάσεται τὰς ἁμαρτίας αὐτοῦ. As the
substance of the (human) body, Ecclus. xix. 12; Judith xiv. 10; cf. the plural, Wisd.
xii, 5, xix. 21; Ecclus. xxxviii, 28; Judith xvi. 17; 2 Macc. ix. 9; 4 Mace. vi. 6,
vii. 13, ix. 20, xv. 12, 17; Baruch ii. 3. Compare the expression σῶμα σαρκὸς αὐτοῦ,
Ecclus, xxiii. 16. Corporeity, the body itself, is denoted by σαρκές, Ecclus. xxv. 25,
xxxiv. 1; by σάρξ, Ecclus. xliv. 20, as in Gen. xvii. 13; cf. ἡ o. τῆς ἀκροβ. αὐτοῦ,
Judith xiv. 10, Πᾶσα σάρξ occurs just as in the O, T. in Ecelus. i. 8, xiii. 15, xvii. 4,
xviii. 12, xxx, 29, 38; Judith ii, 3, x. 13, and often. Only σάρξ τινος, to denote
affinity, does not occur. But occasionally we find a twofold widening of the expression,
that, namely, of the Hebrew but post-biblical phrase 01) 1a (see alua), answering to
σὰρξ καὶ αἷμα, Ecclus, xiv. 18, xvii. 18 (cf. 1 Mace. vii. 17, σάρκας ὁσίων cov καὶ
αἵματα αὐτῶν ἐξέχεαν), and the expression τὰ τῆς σαρκὸς πάθη; 4 Mace. vii. 18, ὅσοι
τῆς εὐσεβείας προνοοῦσιν ἐξ ὅλης καρδίας οὗτοι μόνοι δύνανται κρατεῖν τῶν τῆς
σαρκὸς παθῶν, which still more strongly reminds us of the ἐπιθυμίαι τῆς σαρκός, τὰ
τοῦ σώματος πάθη, as distinct from the Ψυχή or νοῦς in Plutarch (or Epicurus), than of
the expression moving on the O. T. lines in Ecclus. xxiii, 16, ἄνθρωπος πόρνος ἐν
σώματι σαρκὸς αὐτοῦ οὐ μὴ παύσηται ἕως ἂν ἐκκαύσῃ πῦρ. Josephus has no part in
the biblical use of σάρξ, nor does Philo adopt it. Philo treats of it, indeed, in the treatise
De Gigantibus, i. 266. 32 sqq. in connection with Gen. vi. 3, Lev. xviii. 6, and says,
αἴτιον τῆς ἀνεπιστημοσύνης ἡ σὰρξ καὶ ἡ πρὸς σάρκα οἰκείωσις. The souls burdened
with the φόρτος τῶν σαρκῶν, ἄνω μὲν βλέπειν εἰς τὰς οὐρανίους περιόδους ἀδυνατοῦσι,
κάτω δὲ ἑλκυσθεῖσαι τὸν αὐχένα βιαίως δίκην τετραπόδων γῇ προσεῤῥίξζωνται. But
the expression is not in keeping with his system. In order the least to avail himself
of biblical terms, what he has to say of σάρξ as corporeity named after its substance, he
says of σῶμα, contempt of which he expresses by calling it τὸ συμφυᾶ νεκρὸν ἡμῶν, in
contrast with τὸ κράτιστον τὸ ἐν ἡμῖν, ψυχὴ ἢ voids. But he cannot attach any
importance to the ethical or religious element in the biblical idea of σάρξ, because his
distinction between αἴσθησις, arising from the union of the soul with the body, and νοῦς,
leads him quite the other way, according to the intellectually aesthetic character of his
system, which attaches main importance to these two sides of man’s spiritual nature and
their partition; compare this partition or division as to the essence of the soul in his
treatise, Deterius potiori insidiatur, i. 206. 41 sqq. The starting-point and centre of his
psychology lies in his calling man not σάρξ, but ψυχή, and his psychology is further ruled
by the identifying ψυχή and νοῦς, an identification having its origin in Greek philosophy,
Instead of the religio-ethical view and estimate of man, we have the intellectually

Σάρξ 849 Σάρξ

aesthetic. Cf. Carpzov, saer. exercitatt. in ep. ad Hebr. ex Philone Al. p. 106; Dihne,
Alex.-Jiid. Rel.-Philos, i. 288 sqq.; Siegfried, Philo von Alex. p. 235 sqq. The genuine
appraising and development of the O. T. conception—to which the Philonic anthropology
is directly opposed—is to be found in the N. T., and especially in Paul’s writings. In
post-biblical synagogal literature only 13 or xD2 remain as representing the O. T. form
of the conception, also 81¥3, 8103, as designating man with reference to his weakness and
transitoriness, also D7) "¥3 in the same sense (see αἷμα) ; see Buxtorf under 102; Levy,
Worterb. iiber die Targumim s.v.; an ethico-religious colouring cannot be traced.

(III.) Tur New ΤΈΒΤΑΜΕΝΤ CONCEPTION AND UsaceE. It is at the outset to be
noted that, excepting in 1 Cor, xv. 39 and Rev, xix. 18, σάρξ throughout the N. T.
stands only for the human σάρξ.

1, In the non-Pauline writings, (a) as in profane and Ὁ. T. Greek, σάρξ designates
jlesh simply as substance, and indeed as the substance of the body, of which with the
ὀστέα the body consists, Luke iv. 39, πνεῦμα σάρκα (so Lachm., Treg., Westc., Tisch. 7,
but Tisch. 8 σάρκας) καὶ ὀστέα οὐκ ἔχει. The plural σάρκες elsewhere only in the
combination σάρκας τινὸς φαγεῖν, Jas. v. 3; Rev. xvii. 16, xix. 18; ef. ver. 21, πάντα
τὰ ὄρνεα ἐχορτάσθησαν ἐκ τῶν σαρκῶν αὐτῶν, to which what has already been said
(under IT.) of the like O, T. expression applies. As σὰρξ καὶ ὀστέα constitute the
substance of the body,—which expression may be shortened into the simple σάρξ (see
above II. (a)),—so σὰρξ καὶ αἷμα constitute the substantial basis, the bearer, of human
life (cf. Lev. xvii. 14, ψυχὴ πάσης σαρκὸς αἷμα αὐτοῦ ἐστίν), Heb. ii. 14, ἐπεὶ οὖν τὰ
παιδία κεκοινώνηκεν αἵματος καὶ σαρκός, καὶ αὐτὸς παραπλησίως μετέσχεν τῶν αὐτῶν,
and upon this rests the division in John vi. 53, 54, 55, 56 of ἡ σάρξ μου (sc. ἣν ἐγὼ
δώσω ὑπὲρ τῆς τοῦ κόσμου ζωῆς, ver. 51) between σάρξ and αἷμα, the former regarded
as βρῶσις, the latter as πόσις, for everlasting life. (Ὁ) As the substance of the human
corporeity or of the body, it denotes this in its substantiality or special nature (σῶμα as
an organism); so in the O. T. citations in Acts ii, 26 (from Ps. xvi. 9); cf. ver. 31,
οὐδὲ ἡ σὰρξ αὐτοῦ εἶδε διαφθοράν ; ver. 30, Rec. τὸ κατὰ σάρκα ἀναστήσειν τὸν Χυ.;
Heb. x. 20, διὰ τοῦ καταπετάσματος τοῦτ᾽ ἔστιν τῆς σαρκὸς αὐτοῦ; cf. ver. 10,
σῶμα. In ver. 20 it denotes the quality of the σῶμα, and in like manner 1 Pet. iv. 1,
πάσχειν σαρκί; ver. 2, τὸ ἐπίλοιπον ἐν σαρκὶ βιῶσαι χρόνον, and iii. 18, οὐ σαρκὸς
ἀπόθεσις ῥύπου, ἀλλὰ συνειδήσεως ἀγαθῆς ἐπερώτημα κιτιλ., for σῶμα and συνείδησις
would stand face to face with one another, if the sense of the language admitted it, only
to distinguish the external from the internal, while σάρξ denotes the evil outside, over
against the noble inward principle, designating the body (according to the substance of it)
by a word which at the same time implies an estimate of its worth. The σάρξ is that
in and through which man has his life, his earthly life, the life in and through which
he belongs to mankind and dwells among them, 1 Pet. iv, 2; accordingly Heb. v. 7,
ἐν ταῖς ἡμέραις τῆς σαρκὸς αὐτοῦ; xii. 9, τοὺς τῆς σαρκὸς ἡμῶν πατέρας (over against
τῷ πατρὶ τῶν πνευμάτων; οἵ, Num, xvi. 21, xxvii. 16); and hence the import of

Σάρξ 860 Σάῤξ

Christ’s words, John vi. 51, ὁ ἄρτος ὃν ἐγὼ δώσω ὑπὲρ τῆς τοῦ κόσμου ζωῆς, ἡ σάρξ
μου ἐστίν. While παραδιδόναι τὸ πνεῦμα, John xix. 30, expresses the act of the
surrender of life, and τιθέναι τὴν ψυχήν, x. 17, the individual setting apart of the life to
be surrendered, emphasizing the self-surrender of it, John vi. 51 treats of the quality of
this earthly and humanly-corporeal life of Christ, which by His self-surrender was to
become the bread of life and the instrument of begetting new life; cf. vv. 52, 53.
It is the distinctive quality of the human body to be σάρξ; to have life therein is the
peculiarity of man, and accordingly it is said of the married in Gen. ii. 24, ἔσονται of
δύο εἰς σάρκα μίαν; Matt. xix. 5; Mark x. 8a; cf. Matt. xix. 6; Mark x. 8d, As it is
σάρξ which Christ employed to carry out His work of redemption, seeing that He came
as our representative, He is said ἐν σαρκὶ ἐληλυθώς, 1 John iv. 2, ef. i. 1, 3, 7, ii. 2,
iii. 8, iv. 9, 10, v. 6, for σάρξ rendered His dying possible; ef. Heb. ii. 14, ἵνα διὰ τοῦ
θανάτου καταργήσῃ x... The present participle, 2 John 7, of μὴ ὁμολογοῦντες "Iv. Xr.
ἐρχόμενον ἐν σαρκί, refers to the doctrine, the perfect to the historical fact. Accordingly
Christ is θανατωθεὶς μὲν σαρκί, 1 Pet. iii. 18; παθὼν σαρκί, 1 Pet. iv. 1. But as in
σάρξ the distinctive nature of man is embodied, σάρξ serves (0) as a designation of man
in this his peculiar nature, Matt. xix. 5, ἔσονται of δύο εἰς σάρκα pilav; ver. 6, ὥστε
οὐκέτι εἰσὶν δύο ἀλλὰ σὰρξ pla, Mark x. 8; and πᾶσα σάρξ, Matt. xxiv. 22, Mark
xii. 20, Luke iii. 6, John xvii. 2, Acts ii. 17, 1 Pet. 1. 24, as in the O. T., denotes,
not indeed all creatures, but mankind as a whole embodied in flesh. As Christ was
incorporated or incorporated Himself therein, it can be said of Him ὁ λόγος σὰρξ
ἐγένετο, John i. 14, only on account of His divine origin (οὐκ᾽ ἐκ θελήματος σαρκός,
John 1. 13; οἵ, John iii. 6, τὸ γεγενημένον ἐκ τῆς σαρκὸς σάρξ ἐστιν), an origin which
adopts the σάρξ, but is so determined thereby that the surrender of Himself to death is
the surrender of His flesh; see above. (d) As in the O. T., σάρξ gives expression to the
distinction between man and God, Matt. xvi. 17, σὰρξ καὶ αἵμα οὐκ ἐκάλυψέν σοι,
ἀλλ᾽ ὁ πατήρ μου ὁ ἐν τοῖς οὐρανοῖς ; cf. John i, 14 with ver. 13; 1 Pet. iv. 6, ἵνα
κριθῶσι μὲν κατὰ ἀνθρώπους σαρκί, ζῶσι δὲ κατὰ θεὸν mvevpart,—a distinction which
alone gives its full significance to the declaration of John i. 14 as compared with ver. 1,
ὁ λόγος, ds ἦν θεὸς πρὸς τὸν θεόν, σὰρξ ἐγένετο, without thereby divesting him who in the
σάρξ and through it is υἱὸς ἀνθρώπου, John v. 27, and whose σάρξ is the σὰρξ τοῦ υἱοῦ
ἀνθρ., John vi. 53, of his nature, as distinguished from πᾶσα odp£,—xal ἐθεασάμεθα τὴν
δόξαν αὐτοῦ, δόξαν ὡς μονογενοῦς παρὰ πατρός κιτλ. For though this contrast coincides
with the contrast of flesh and spirit, yet Christ, because He speaks of His flesh as the
instrument of His saving work, does not exclude from Himself that He has the power of the
Spirit ; while He emphatically says τὸ πνεῦμά ἐστιν τὸ ζωοποιοῦν, He declares—not ἡ σάρξ
μου οὐκ ὀφελεῖ οὐδέν, but—7 σάρξ οὐκ ὀφελεῖ οὐδέν, John vi. 63, for it is not ἡ σάρξ in
general, but ἡ σάρξ μου ἀληθής ἐστιν βρῶσις, καὶ τὸ αἷμα μου ἀληθής ἐστι πόσις, vi. 55.
Save in John i. 14, vi. 63, the O. T. antithesis between flesh and the Spirit of God is
reduced to the psychological antithesis between the flesh and spirit of man (see πνεῦμα)

Σάρξ 851 Σάρξ

ae. between flesh and the divine principle of life in man, his inward nature as determined
thereby, Heb. xii. 9, 1 Pet. iv. 6, of which distinction or antithesis Christ is a
participator, 1 Pet. iii, 18, θανατωθεὶς μὲν σαρκὶ ξωοποιηθεὶς δὲ πνεύματι; and this is
an antithesis not only physiological, but to the extent indicated by His words, Matt.
xxvi. 41, γρηγορεῖτε καὶ προσεύχεσθε ἵνα μὴ εἰσέλθητε εἰς πειρασμόν" τὸ μὲν πνεῦμα
πρόθυμον, ἡ δὲ σὰρξ ἀσθενής, an expression which, if we compare vv. 38, 40,
γρηγορεῖτε μετ᾽ ἐμοῦ, refers also to Himself. What distinguishes His σόρξ, or Him in
His σάρξ, from πᾶσα σάρξ really qualifies Him to be the Saviour, and shows that men need
salvation, for they do not submit to God and His Spirit, but follow their own way, their
own desires, which in their present corporeal state are-turned away from God, or at least
are not directed to Him, but solely to this life, a life which exists, is determined, and
even designated by the σάρξ, 1 John ii. 16, πᾶν τὸ ἐν τῷ κόσμῳ, ἡ ἐπιθυμία τῆς
σαρκὸς καὶ ἡ ἐπιθυμία τῶν ὀφθαλμῶν καὶ ἡ ἀλαζονεία τοῦ βίου οὐκ ἔστιν ἐκ τοῦ
πατρός, ἀλλὰ ἐκ τοῦ κόσμου ἐστίν; cf. ver. 17, ἡ ἐπιθυμία τοῦ κόσμου... τὸ θέλημα
τοῦ θεοῦ; 1 Pet. iv. 2, εἰς τὸ μηκέτι ἀνθρώπων ἐπιθυμίαις ἀλλὰ θελήματι θεοῦ τὸν
ἐπίλοιπον ἐν σαρκὶ βιῶσαι χρόνον ; cf. ver. 1, ὁ παθὼν σαρκὶ πέπαυται ἁμαρτίας.
Hence the reproach κατὰ τὴν σάρκα κρίνετε, John viii, 15, sc. οὐ κατὰ θεόν. Sinful
desires generally are not indeed meant by the ἐπιθυμίαις σαρκός, but, compare ver. 10,
τοὺς ὀπίσω σαρκὸς ἐν ἐπιθυμίαις μιασμοῦ πορευομένους (see μιασμός), the sins called
κατ᾽ ἐξ, sins of the flesh; cf. Jude 7, ἐκπορνεύσασαι καὶ ἀπελθοῦσαι ὀπίσω σαρκὸς
ἑτέρας. Ver. 8, σάρκα μὲν μιαίνουσιν, in keeping with the O, T. Wa in the sexual sense,
Lev, xii. 3; Ex. xxiii. 20; Eccles, v. 5 (see above, II. (6)), But the use of the term in
this particular sense is owing to the fact that in mankind as they are, sin and σάρξ, or a
perverted relation to God and His life-power (πνεῦμα), are really bound together in one,
and hence ὀπίσω σαρκὸς πορεύεσθαι is a mop. ἐν ἐπιθυμίαις pracpod, and is as morally
wrong as κρίνειν κατὰ σάρκα.

Rare as is the use οἵ σάρξ in the synoptical Gospels and the Book of the Acts, the
few places where it does occur present not only all the traits of the Ὁ, Τὶ conception, de.
σάρξ as denoting the substance of the corporeity, Luke xxiv. 39 (Acts ii, 26, 31), as a
designation for man and humanity, Matt. xix. 5, 6; Mark x. 8; Matt. xxiv. 22;
Mark xiii, 20; Luke iii. 8; Acts ii. 17; it also designates the difference between man
and God (Matt. xvi. 17), and carries on the thought farther to denote the perverted
relationship of man to the divine principle of life, and to the inward man as ruled
thereby, Matt. xxvi. 41; Mark xiv. 38. The two last-named elements are not traceable
in Luke’s writings, where the word occurs very seldom.

The use which the Johannine and Petrine writings, with the Epistle of Jude and the
Hebrews, make of the word is much richer. Not that new elements are to be added, but
the representation as a whole is fuller. While the usage of the Epistle to the Hebrews
is limited to σάρξ as denoting corporeity, it is not merely = body, but designates man’s
earthly being. Simply as the substance which with blood forms the basis and medium

Σάρξ 852 Sink

of our existence as qualified thereby, it occurs in Heb. ii. 14; cf. xii. 9. In it Christ
has been manifested, His earthly existence and His saving work were conditioned and
moulded thereby, v. 7, x. 20. As the characteristic form of our existence, its
preponderance made the Ὁ. T. δικαιώματα δικαιώμωτα σαρκός, “carnal ordinances,”
ix. 10 (cf. ἐντολὴ σαρκίνη, vii. 16, with διὰ πνεύματος αἰωνίου, ix, 14), and to it the
efficacy of the O. T. ordinances through lack of the spirit were narrowed; ix, 13,
τοὺς κεκοινωμένους ἁγιάζει πρὸς THY τῆς σαρκὸς καθαρότητα (cf. Num. xix. 7), ie the
operations and ordainments of the Ὁ, T. economy had as their immediate object and limit
the corporeal manifestation of life which is qualified as σάρξ. This only was attained,
that the σάρξ did not prevent fellowship and participation with the O. T. economy
together with its promises and hopes; cf. Rom, viii. 3, 7,14. Cf. Apol. Cons. A 254,
dicebantur in lege quaedam propitiatoria sacrificia propter significationem seu similitudinem,
non quod mererentur remissionem peccatorum coram Deo, sed quia mererentur remissionem
peecatorum secundum justitiam legis, ne illi pro quibus fiebant excluderentur ab ista politia.
The Ο. T. never expresses this so clearly as the Epistle to the Hebrews, but the
conception of σάρξ with which that Epistle has to do is none other than that of the O. T.,
and rests upon the Ὁ. Τὶ antithesis between flesh and spirit, Heb. ix, 14, xii. 9, developed
as in Matt. xxvi. 41, Mark xiv. 38; and the πρὸς τὴν τῆς σαρκὸς καθαρότητα, which also
imputes sin to the σάρξ, has its O. T. anticipation in the command of the 13 7M,
Ley. xiv. 10, xv. 13, 16, xvi. 4, and often.

In the Johannine writings it is primarily the contrast between the divine and human
that is expressed in the designation of the latter by the σάρξ which qualifies it, and
which is at the same time the Ὁ. T. contrast between the power of the spirit and the
weakness of the flesh, John i, 14, vi. 63. This contrast, where it asserts itself or is
realized conformably with the σάρξ, produces desire and conduct which as conformed to
the σάρξ is sinful, John viii, 15; 1 John ii. 16. Yet this, apart from Gen. vi. 3, 12,
is not an O. T, mode of expression; it goes farther than Matt. xxvi. 41, but like the πρὸς
τὴν Ths σαρκὸς καθαρότητα of the Hebrews, runs upon the same lines upon which the
conception of "#2 moves, and is akin to the striking expressions of the Petrine Epistles
and the Epistle of Jude, both where σάρξ and sin appear together, 1 Pet. iv. 1, and where
the special idea of sins of the flesh is named, 2 Pet. 11, 10, 18; Jude 7, 8, 23,

2. In the Pauline writings. Paul makes the most comprehensive use of this
conception, and brings out all the elements it contains as they appear in the light of the
Gospel and in the work of the Holy Spirit, and indeed to such a degree that the Ο, T.
antithesis between 1 and %¥2 becomes a contrast between the N. T. πνεῦμα ἅγιον and
σάρξ; and in this light σάρξ, as is also matter of experience, appears as σὰρξ ἁμαρτίας,
while the antithesis of Matt. xxvi. 41 is differently expressed, and presents itself as an
antithesis of νοῦς and σάρξ.

(a) Sap primarily in Paul’s writings designates the substance of the body, in
combination with ὀστέα, Eph. v. 30, μέλη ἐσμὲν τοῦ σώματος αὐτοῦ ἐκ τῆς σαρκὸς αὐτοῦ

Σάρξ 853 . Σάρξ

καὶ ἐκ τῶν ὀστέων αὐτοῦ (cf. Luke xxiv. 39). 1 Cor. xv. 39 stands alone, οὐ πᾶσα σὰρξ
ἡ αὐτὴ σὰρξ, ἀλλὴ δὲ σὰρξ κτηνῶν κιτιλ. (the only Pauline passage where σάρξ is used of
the lower animals) ; cf. vv. 38,40, σῶμα ; 1 Cor. vi. 16,6 κολλώμενος τῇ πόρνῃ ἕν σῶμά
ἐστιν, ἔσονται yap οἱ δύο εἰς σάρκα μίαν; Eph. v. 31, cf. ver. 28 (Matt. xix. 5, 6;
Mark x. 8). In the combinations σὰρξ καὶ αἷμα, on the other hand, the quality or
nature of σάρξ is dwelt upon; see what follows. Rarely (Ὁ) the body itself is called σάρξ,
according to the substance which characterizes it; cf. Col. ii. 5, τῇ σαρκὶ ἄπειμι ἀλλὰ
τῷ πνεύματι σὺν ὑμῖν εἰμί, with 1 Cor. v. 3, ἀπὼν τῷ σώματι, παρὼν δὲ τῷ πνεύματι.
In Col. ii. 5 σάρξ is chosen, as already in ver. 1, τὸ πρόσωπον μου ἐν σαρκί, because
absence in body is more than outweighed and supplied by fellowship of spirit or “in
spirit,’ which is far before all that is designated by σάρξ; cf. also 2 Cor. vii. 5,
οὐδεμίαν ἔσχηκεν ἄνεσιν ἡ σὰρξ ἡμῶν, with ii, 13, οὐκ ἔσχηκα ἄνεσιν τῷ πνεύματι μου;
1 Cor. vii. 28, θλῖψιν δὲ τῇ σαρκὶ ἕξουσιν ; v. 5, εἰς ὄλεθρον τῆς σαρκὸς ἵνα τὸ πνεῦμα
σωθῇ. Wherever σάρξ denotes the body, it is corporeity after its kind which comes
into consideration, which is viewed according to the substance of it, and this
its nature is indicated partly by its contrast with the inward man, the πνεῦμα after
its kind, or the καρδία, Rom. ii. 28, ἡ ἐν τῷ φανερῷ ἐν σαρκὶ περιτομή in antithesis with
ver. 29, περιτομὴ καρδίας ἐν πνεύματα οὐ γράμματι; Eph. 11. 11, ἔθνη ἐν σαρκὶ of
λεγόμενοι ἀκροβυστία ὑπὸ τῆς λεγομένης περιτομῆς ἐν σαρκὶ χειροποιήτου ; Col, ii. 13,
ἀκροβ. τῆς σαρκός ; Gal. vi. 18, ἵνα ἐν τῇ ὑμετέρᾳ σαρκὶ καυχήσονται; cf. Deut. x.-16,
Ezek. xxxvi. 20, xliv. 7, 9, and ψυχή and σάρξ, eg. Ps. lxiii. 2, Ixxxiv. 3, in
the main as distinguished from God and His Spirit, expressing itself in its frailty,
weakness, and need, 2 Cor. vii. 5, cf. with ver. 6, ἀλλ᾽ ὁ παρακαλῶν τοὺς ταπεινοὺς
παρεκάλεσεν ἡμᾶς ὁ Os; 2 Cor. iv. 11, ἵνα ἡ ξωὴ τοῦ "Tu φανερωθῇ ἐν τῇ θνητῇ σαρκὶ
ἡμῶν; Phil. i. 22, τὸ ζῆν ἐν σαρκί; ver. 24, τὸ ἐπιμένειν τῇ σαρκί; cf. ver. 20, ὡς
πάντοτε καὶ νῦν μεγαλυνθήσεται Ἃς ἐν τῷ σώματί μου, εἴτε Sia ξωῆς, εἴτε διὰ θανάτου,
and carrying with it a contrasted relation to God and His testimony when it asserts
itself as σάρξ; 1 Cor. x. 3, ἐν σαρκὶ γὰρ περιπατοῦντες od κατὰ σάρκα στρατευόμεθα ;
Rom. xiii, 14, τῆς σαρκὸς πρόνοιαν μὴ ποιεῖσθε εἰς ἐπιθυμίας. That this may not be
obliterated or lost sight of, we might in all these cases translate σάρξ not body, but body
of flesh ; but in most cases the rendering flesh not only suffices, but does full justice to the
apostle’s thought, inasmuch as he is treating not of the body as such, but of that which
constitutes it after its kind; cf. Gal. vi. 13, θέλουσιν ὑμᾶς περιτέμνεσθαι ἵνα ἐν τῇ
ὑμετέρᾳ σαρκὶ καυχήσονται, with ver. 12, ὅσοι θέλουσιν εὐπροσωπῆσαι ἐν σαρκί; also
Rom. iv. 1-10, 11; 2 Cor. xi. 18, κατὰ σάρκα καυχᾶσθαι; Phil. iii. 3, 4, πεποιθέναι
σαρκί, ἐν σαρκί; cf. ver. 5; Rom. iv. 1, τέ ἐροῦμεν ᾿Αβραὰμ εὑρηκέναι κατὰ σάρκα;
ef. vv. 10, 11; Col. ii, 18, νεκροὶ ἐν τῇ ἀκροβυστίᾳ τῆς σαρκὸς ὑμῶν. So much does
the apostle dwell on the conception of σάρξ, on that which σάρξ represents and its
phenomena, that the thing itself falls into the background, and (ὁ) the O. T. designation
of mankind as πᾶσα σάρξ occurs very occasionally in his Epistles, Rom. iii 20, οὐ

ee πων. 5: κἀς, «ὦν ΨΝΝΝΝΝΝ

Σάρξ ᾽ 854 Σάρξ

δικαιοθήσεται πᾶσα σὰρξ ἐνώπιον αὐτοῦ, without ἐν. a. in Gal. ii. 16; and only besides
in 1 Cor. i. 29, ὅπως μὴ καυχήσεται πᾶσα σὰρξ ἐνώπιον τοῦ θεοῦ. In this class we may
include the combinations σὰρξ καὶ αἷμα to designate what man is in his nature as
distinct from God and all other non-terrestrial beings, Gal. 1. 16; 1 Cor. xv. 50;
Eph. vi. 12.

But the σάρξ, as such, which we carry about with us, and which determines our
being, is regarded by the apostle (d) as that which mediates and gives form to the natural
continuity of humanity; Gen. ii. 23, 24; 1 Oor. vi. 16; Gal. iv. 23, ὁ μὲν ἐκ τῆς
παιδίσκης κατὰ σάρκα γεγένηται; ver. 29, ὁ κατὰ σάρκα γεννηθείς, in contrast with
ὁ κατὰ πνεῦμα, where κατὰ σάρκα is equivalent to “according to the conditions of
human nature present in the σάρξ; Rom. viii. 9, τὰ τέκνα τῆς σαρκός, in contrast with
τῆς ἐπαγγελίας ; cf. iv. 19. (Hence σάρξ as the object of sensuality—not with Paul—
Jude 2; 2 Pet. ii. 10,18; ef. Ecclus. xxiii, 16, and under II. (6).) Hence also σάρξ
used of kinship, Rom. xi. 14, ef πως παραζηλώσω pov τὴν σάρκα; cf. ix. 3,
ὑπὲρ τῶν ἀδελφῶν μου τῶν συγγενῶν μου κατὰ σάρκα; ix. 5, ἐξ ὧν ὁ Xs τὸ κακὰ
σάρκα; i. 8, ἐκ σπέρματος Δαυὶδ κατὰ σάρκα; 1 Cor. x. 18, βλέπετε τὸν ᾿Ισραὴλ κατὰ
σάρκα. Of. in the Ο. T. Isa. lviii. 7; Judg. ix. 2; 2 Sam. v. 1, xix. 13; Gen. ii. 23.
Σάρξ denotes the human species, humanity, not distinct from its corporeal manifestation,
but in and through this, by which Christ τὸ κατὰ σάρκα, Rom. ix. 3, is a member of
the people of Israel and of mankind, 1 Tim. iii. 16, ἐφανερώθη ἐν σαρκί; Col. i. 22,
ὑμᾶς ἀποκατήλλαξεν ἐν TH σώματι τῆς σαρκὸς αὐτοῦ (cf. Heb. x. 20, xii. 9; 1 John
iv. 2), and this goes so far that in Rom. viii. 3 it is said, 6 θεὸς τὸ ἑαυτοῦ υἱὸν πέμψας
ἐν ὁμοιώματι σαρκὸς ἁμαρτίας (see ὁμοίωμα). To σάρξ thus belongs (e) all that
distinguishes the natural man after his kind; cf. 1 Cor. iii. 4, ἄνθρωποι, parallel with
ver. 3, σαρκικοί ἐστε καὶ κατ᾽ ἄνθρωπον περιπατεῖτε; Rom. vi. 19, ἀνθρώπινον λέγω Sid
τὴν ἀσθενείαν τῆς σαρκὸς ὑμῶν ; and hence the natural idiosyncrasy of man, resting on
a natural basis, springing therefrom, active and manifesting itself thereby, is designated
κατὰ σάρκα; 1 Cor. i, 26, σοφοὶ κατὰ σάρκα, parallel with ver. 27, τοῦ κόσμου ; com-
pare vv. 20, 21, 25. Hence its contrast with καινὴ κτίσις, 2 Cor. v. 16,17, and the
parallelism with ὁ παλαιὸς ἄνθρωπος, Rom vi. 6, viii. 3 sqq., and also with ὁ ἔξω dvOp.,
2 Cor. iv. 11, 16; Col. i, 24. This kind or character belonging to man by way of
nature, through the σάρξ, is always regarded from a religious point of view, and dis-
tinguishes man over against God, upon the basis of his existence realized by means of the
flesh and in the flesh; and hence the Ὁ, T. contrast between God and man, between 1
and "3, as it still sounds in Rom. i 3, 4, τοῦ γενομένου ἐκ σπέρματος Δαυὶδ κατὰ
σάρκα, τοῦ ὁρισθέντος υἱοῦ θεοῦ ἐν δυνάμει κατὰ πνεῦμα ἁγιωσύνης ; cf. 1 Tim. iii. 16,
ἐφανερώθη ἐν σαρκί, ἐδικαιώθη ἐν mv. (see δικαιόω, δικαιοσύνη) becomes the contrast
between πνεῦμα and σάρξ, πνεῦμα being always the N. T. πν. ἅγιον, the Spirit of God’s
saving presence as He dwells in the members of the new covenant, Rom. viii. 3, of μὴ
κατὰ σάρκα περιπατοῦντες ἀλλὰ κατὰ πνεῦμα; Gal. iii. 3, ἐναρξάμενοι πνεύματι viv

2:

Σάρξ 855 Σάρξ

σαρκὶ ἐπιτελεῖσθε; Gal. vi. 8, ὁ σπείρων εἰς τὴν σάρκα ἑαυτοῦ ἐκ τῆς σαρκὸς θερίσει
φθοράν, ὁ δὲ σπείρων εἰς τὸ πνεῦμα ἐκ τοῦ πνεύματος θερίσει ζωὴν αἰώνιον. This
contrast is not to be confounded with that named under (6), between σάρξ and the
inward man as designated πνεῦμα, ie. with the contrast between σάρξ and the πνεῦμα
of man apart from the indwelling of the Holy Spirit; it is a contrast between σάρξ and
a new principle of life, as is clear from Rom. viii. 4-9, 12-15. Ver. 5, οἱ yap κατὰ
σάρκα ὄντες τὰ τῆς σαρκὸς φρονοῦσιν, οἱ δὲ κατὰ πνεῦμα τὰ τοῦ πν.; ver. 9, ὑμεῖς δὲ
οὐκ ἐστὲ ἐν σαρκὶ ἀλλὰ ἐν mv. εἴπερ πνεῦμα θεοῦ οἰκεῖ ἐν ὑμῖν; ver. 10, Xs ἐν ὑμῖν ;
ver. 11, διὰ τοῦ ἐνοικοῦντος αὐτοῦ πν. ἐν ὑμῖν; vv. 13, 14,15, ἐλάβετε πνεῦμα υἱοθεσίας ;
Gal. ν. 16, πνεύματι περιπατεῖτε καὶ ἐπιθυμίαν σαρκὸς οὐ μὴ τελέσητε; ver. 17, ἡ γὰρ
σὰρξ ἐπιθυμεῖ κατὰ τοῦ Ty. «.TA.; Ver. 18, εἰ δὲ πνεύματι ἄγεσθε; vv. 19, 22, τὰ ἔργα
τῆς σαρκός ---- ὁ καρπὸς τοῦ mv. Cf. ver. 24, οἱ δὲ τοῦ Xv τὴν σάρκα ἐσταύρωσαν, with
Rom. vi. 6, ὁ παλαιὸς ἡμῶν ἄνθρ. συνεσταυρώθη; Gal. v. 25. To this belongs also
2 Cor. vii. 1, μολυσμὸς σαρκὸς καὶ πν., defilement pertaining to man in his corporeal form,
which injures the new divine principle within. This is an antithesis distinctively Pauline,
and in accordance with it (77) is the view, traceable indeed in other N. Τὶ writings,
though not so comprehensively and fully dwelt upon and carried out, of the connection of
o¢ p& with sin, so represented that σάρξ, in express or implied contrast to this πνεῦμα,
includes the sinful bias which overcomes man and belongs to him. It is σὰρξ ἁμαρτίας,
Rom. viii. 3, for it is determined by sin, and hands down both sin and its consequences
with the life. The body is a σῶμα τῆς σαρκός in this sense, Col. ii, 11, ef. i 22,
whereby the members of the fleshly corporeity become the seat of the νόμος τῆς ἁμαρτίας,
Rom. vii. 23; compare ver. 5, ὅτε yap ἦμεν ἐν τῇ σαρκί, τὰ παθήματα τῶν ἁμαρτιῶν
ἐνεργεῖτο ἐν τοῖς μέλεσιν ἡμῶν. It is the seat of sin, Rom. vii. 20, ἡ οἰκοῦσα ἐν ἐμοί, ----
ver. 18, τουτέστιν ἐν τῇ σαρκί μου ---- ἁμαρτία, cf. viii, 18, whence it becomes clear, not
indeed that the σάρξ is itself like πνεῦμα a principle, ie, the principle of sin, but that
it is only the seat and instrument of sin; yet as such, being, moreover, the bearer and
the medium of life, it stands contrasted with the πνεῦμα, and acts in the form of a
principle, as a power determining the person; cf. Rom. viii. 5, of κατὰ σάρκα ὄντες, with
ver, 8, of ἐν σαρκὶ ὄντες ; 2 Cor. x. 2, 3, ἐν σαρκὶ yap περιπατοῦντες ob κατὰ σάρκα
στρατευόμεθα. The apostle distinguishes between σάρξ and νοῦς, in which latter the
spirit, as the universal and divine life principle, acts as in conscience, and he says,
Rom. vii. 25, dpa οὖν αὐτὸς ἐγὼ τῷ μὲν vol δουλεύω νόμῳ θεοῦ, τῇ δὲ σαρκὶ νόμῳ
ἁμαρτίας, and cannot here employ πνεῦμα (as in Matt, xxvi. 41) on account of the other
contrast between σάρξ and πνεῦμα, which he deals with and gives full weight to in
chap. viii. But, on the other hand, the νοῦς as well as the σῶμα is influenced by the
σάρξ, since the individual partakes of its nature as inborn with the flesh, so that the
νοῦς with which we are said to serve God, Rom. vii. 25 (cf. σῶμα, 1 Cor. vi. 20;
Rom. xii, 1, σάρξ is never thus used), becomes a νοῦς τῆς σαρκός ; Col. ii. 18, φυσιού-
μενος ὑπὸ TOD νοὸς τῆς σαρκὸς αὐτοῦ; Eph. ii. 3, ποιοῦντες τὰ θελήματα τῆς σαρκὸς καὶ

Σάἀρξ 856 Σαρκικός

τῶν διανοιῶν, in explanation of the ἀναστρέφεσθαι ἐν ταῖς ἐπιθυμίαις τῆς σαρκός, com-
pare σῶμα τῆς σαρκός, Rom. vii. 23; ef. vv. 5, 20, vi. 18, and κατὰ σάρκα ζῆν, parallel
with the πράξεις τοῦ σώματος, Rom. viii. 12,13. Further, φρόνημα τῆς σαρκός, Rom.
viii. 6, 7, ver. 5, τὰ τῆς σαρκὸς φρονεῖν, and ἐπιθυμία τῆς σαρκός, Gal. v. 16, 24;
ef. ver. 17; Eph. ii. 3; Rom. xiii. 14; Col. ii, 23, ἐν ἀφειδίᾳ σώματος---πρὸς πλησμονὴν
τῆς σαρκός; Gal. ν. 13, εἰς ἀφορμὴν τῇ σαρκί, It depends upon what aspect of σάρξ
is adopted; but that the idea is not in the first instance borrowed from its connection
with sin, or needs to be specially expressed thus, is clear from such passages as Rom.
viii. 3; 1 Cor. v. 5; 2 Cor. xii. 7, ἵνα μὴ ὑπεραίρωμαι ἐδόθη μοι σκόλοψ' τῇ σαρκί.
Cf. 1 Pet. iv. 1 sqq. Now while, on the one hand, the Pauline manner of speaking of
σάρξ with such special emphasis seems akin with the way in which Plutarch (following
Epicurus) speaks of it, and while this resemblance seems to be confirmed by the anti-
thesis of σάρξ and νοῦς, Rom. vii. 25, we must not, on the other hand, overlook the fact
that the ἐπιθυμίαι τῆς σαρκός in Plutarch are only a fragment of what Paul calls τὰ
παθήματα τῶν ἁμαρτιῶν ἐν τοῖς μέλεσιν ἡμῶν, Rom. vii. 5, or τὰ ἔργα τῆς σαρκός,
Gal. v. 19. The ἐπιθυμίαι τῆς σ. in Plutarch differ from the Pauline ἐπιθυμία σ.,
Gal. v. 16, just as the contrasted terms in each case differ, νοῦς in Plutarch, and πνεῦμα
80. ἅγιον in Paul. The σάρξ in Plutarch is sensuality; τὰ τοῦ σώματος πάθη, ai ἐπιθ.
τῆς o., τῇ σ. δεδουλωσθαι, signify only the sensational longing after enjoyment. The
σάρξ with Paul is the material nature-basis of our life, in and through which sin in all
its ramifications overcomes and possesses us. The Pauline view of σάρξ is fully rooted
in the O. T. phraseology, and simply gives expression to the whole contents of the
conception,— important as that conception is for the Ο, Τὶ view of mankind,—on the
ground of, and in connection with, man’s personal experience alike of sin and of salvation.
The usage adopted by Plutarch, which is also traceable in Latin writers, eg. in Seneca,
may serve as a point of connection whereto may be linked the announcements of the
gospel, but the gospel view does not unfold itself from it, although the νοῦς of Plutarch
may, in certain circumstances, be included under the νοῦς τῆς σαρκός, the θελήματα τῆς
σαρκὸς καὶ τῶν διανοιῶν; and, under certain conditions, the contrast with the σάρξ
expressed in Rom. vii. 25 may be traced in his statements. We must abide by the
remark of Wittenbach on Plut. Mor. p. 126 C, Epicwrea consuetudo loquendi manavit ex
colluvione vulgi ; ecclesiasticus σαρκός usus latissime alle patens ex Hebraco fonte flumit.
Compare, inter alia, Holsten, tiber die Bed. des Wortes σάρξ im Lehrbegriffe des Paulus,
1855 (reprinted in his treatise, 2wm Evangelium des Paulus u. Petrus, 1868). Wendt,
die Begriffe Fleisch u. Geist im bibl. Sprachgebrauwch, 1878; and my article “ Fleisch” in
Herzog’s Real-Ene. ed. 2.

Σαρκικός. Lachm., Tisch., Treg, Westc. read this in 1 Cor. iii, 3; 2 Cor. i, 12;
and σάρκινος is indisputable in 2 Cor. iii. 3. In the LXX. we have only σάρκινος,
whereas σαρκικός is attested by only few MSS. in 2 Chron. xxxii, 8, μετὰ αὐτοῦ

Σαρκικός 857 ᾿Ασεβής

βραχίονες σάρκινοι, μεθ᾽ ἡμῶν δὲ κύριος ὁ θεὸς ἡμῶν. Cf. Add. Esth. iv. 7, ϑαυμασθῆναι
βασιλέα σάρκινον εἰς αἰῶνα. Ezek. xi. 19 and xxxvi. 26, καρδία σαρκίνη over against
λιθίνη.

Σέβω. Used of heathen cultus, Bel and the Dragon iv. 23; but in the biblical
sense, Prayer of Azariah ix. 67, σέβ. τὸν θεόν; 2 Macc. i. 3, with the addition, καὶ
ποιεῖν αὐτοῦ τὰ θελήματα καρδίᾳ μεγάλῃ καὶ ψυχῇ βουλομένῃ; 3 Mace. iii. 4, καὶ τῷ
τούτου νόμῳ πολιτευόμενοι ; Bel and the Dragon, ver. 5, οὐ σέβομαι εἴδωλα χειροποίητα,
ἀλλὰ τὸν ζῶντα θεόν. Cf. Josephus, Ant. xiv. 7. 2, πάντων. τῶν κατὰ τὴν οἰκουμένην
᾿Ιουδαίων καὶ σεβομένων τὸν θεόν. ---- In Acts xiii. 48, of proselytes, of σεβόμενοι προσή-
λυτοι; xvii. 4, of σεβ. “Ελληνες ; ver. 17, οἱ ᾿Ιουδ. καὶ σεβόμενοι; xiii. 50, οἱ δὲ ᾿Ιουδ.
παρώτρυναν τὰς σεβομένας γυναῖκας. ---- Σεβάξομαι, of heathen cultus, Rom, i. 28 ;
ἐσεβάσθησαν καὶ ἐλάτρευσαν τῇ κτίσει παρὰ τὸν κτίσαντα. ---- Σέβασμα, in biblical
Greek only in a heathen sense, Wisd. xiv. 20, τὸν πρὸ ὀλίγου τιμηθέντα ἄνθρωπον νῦν
σέβασμα ἐλογίσαντο; xv. 17; Bel 27. Like σέβας = reverential homage.

᾿Ασεβής, ἐς, acc. ἀσεβήν, Tisch, Rom. iv. 5, but Treg, βίο. read ἀσεβῆ ;
cf. Sturz, De dial. mac. p. 127 sqq.; Buttmann, viii. 12. The Hebrew yt) is rendered
oftenest by ἀσεβής, less frequently by ἁμαρτωλός, more seldom still by ἄνομος, and
very occasionally by ἄδικος, παράνομος, ἔνοχος, πονηρός, σκληρός. In the Psalms
ἁμαρτωλός prevails, especially where the sufferings of the righteous under the oppression
of the wicked and sinners is treated οἵ; ἀσεβής appears there only in Book 1., but is not
even there the prevailing word, it occurs only where the suffering of the righteous is not
contrasted (i. 1, 4, 5, 6, ix. 6, x. 2, 15, xi. 5, xii, 9, xvii, 9, 13, xxvi. 5, xxxi. 18,
xxxvi. 28, 35, 38); we elsewhere find ἁμαρτωλός = 0, only in 2 Chron. xix. 2; Prov.
xxiv. 19; Isa. xiv. 5; Ezek. xxxiii. 8, 11, 19 (elsewhere = O'NDT, NDA), ᾿Ασεβής occurs
chiefly in Job, Proverbs, Eccles., where, accordingly, the main idea is not the behaviour
of the ungodly towards others,—the oppression of the righteous,—but their wicked
behaviour towards God and God’s ways. It occurs in Gen., Exodus, Deut., Isaiah,
Jeremiah, standing almost everywhere for ywm. ἄνομος, which denotes neglect of God
concretely as = despisal of His law, in the usual rendering for ¥ in Ezek. iii. 18, 19,
xiii, 22, xviii. 20-27, xxi. 25, 29, xxxiii. 8, 12 (ἀσεβής only in xxxiii. 8, 9, 11, 14),
and seldom elsewhere. ἄδικος is employed only in a social sense, Thus in O, Τ᾿
Greek ἀσεβής strictly designates the man who has God’s judgment against him, because
he stands in a wrong relation to God, and acts accordingly. ᾿Ασεβής prevails in the
LXX., ἁμαρτωλός only in Ecclus., where it is frequent, and where ἄνομος also is not
very rare. In the N. T. ἀσεβής falls strikingly into the background (see ἄδικος), because
the conduct to which it applies is there called dmucria.— Ασέβεια is more frequently
= DDN (with ἀδικία, ἄνομος, ἀνομία), Ps, Ixxiii. 6; Jer. vi. 7; Ezek. xii. 9; Obadiah 10 ;
Micah vi. 12; Hab. i. 3, ii, 8, 17; Zeph. i. 10; Mal. ii 16, It is=7t in Ezek,
xvi, 57, xxiii, 27, 29, 35, 48 (also ἀνομία, and occasionally other words); but most

Νά Maia ie A ee

—— eS SS. ee

"Sc a Sn παρ αι:

᾿Ασεβής 858 Σθένος

frequently = 98, for which also, but less frequently, we find ἁμαρτία and ἀνομία, rarely
ἀδικία, and others, The plural is frequent in the LXX. Ps. v, 11, lxv. 4; Jer. v. 6;
Lam. i. 6; Ezek. xviii. 28, 30, 31, xxi, 24, xxxvii. 23; Amos i. 3-13, ii 1-6, iii. 14,
v. 12; Micah i. 13, iii. 8; Isa, lix. 20; answering to the Hebrew myvin, The singular
= yep, only in 1 Sam. xxiv. 12; Prov. xxviii. 13; Micah i. 5, vi. 7, while 09M and Mt
are usually rendered by the singular—AceBéw is = yep, also in Hos, vii. 13, viii. 1;
Amos iv. 4;=ppn in Jer. xxii, 3; Zeph. iii. 5, εἰς τὸν νόμον. Also=ywh, 2 Sam.
xxii. 22; Job ix. 20, x. 7, 15, xxxiv. 10; Ps. xviii. 22; Eccles, vii, 18; Dan. ix. 5.
Occasionally =, 717, That it is stronger than ἁμαρτάνειν appears from Lam. iii. 41;
Dan. ix. 5. It usually signifies an abandonment or denial of God's will and way; see.
ἀπὸ θεοῦ ἀσεβεῖν, 2 Sam, xxii. 22; Ps. xviii, 22; ἔναντι κυρίου, Job xxxiv. 10; εἰς
θεόν, Jer. ii, 8, iii. 13; Hos. vii. 13; κατὰ τοῦ νόμου pov, Hos, viii. 1; and only in
this strong sense, in which it stands over against ἀγνοεῖν καὶ πλανᾶσθαι, and as stronger
than παράβασις, is the expression justified in Wisd. xiv. 9,

Εὐσεβής. This word is frequent only in 4 Mace, i. 1, 7, 16, x. 15, xiii. 1, xv. 20,
etc, The N. T. follows the disinclination of the LXX. to use it, employing it to describe
Cornelius, εὐσεβὴς καὶ φοβούμενος τὸν θεόν. In Acts xxii, 12 it is not well attested,
the εὐσεβής of the Ree. being, since Lachm., supplanted by εὐλαβής. Further in 2 Pet.
ii. 9, οἶδεν κύριος εὐσεβεῖς ἐκ πειρασμῶν ῥύεσθαι, ἀδίκους δὲ «.7.r., as in Isaiah. As
to the adverb and substantive in the Pastoral Epistles, see εὐσέβεια, εὐσεβῶς. Εἰὐσεβῶς
occurs in biblical Greek only in Tit. ii, 12, 2 Tim. iii, 12, and in 4 Macc., where
εὐσέβεια, εὐσεβής, εὐσεβεῖν are favourite words, in keeping with the import and character
of the book De rationis imperio, wherein Israelitish faith and fear of God seeks to
express itself in the language of Greek philosophy and Greek life. There the adv.
vii. 21, tls πρὸς ὅλον τὸν τῆς φιλοσοφίας κανόνα εὐσεβῶς φιλοσοφῶν = pious, God-
fearing. (Fritzsche cancels edo.) Elsewhere only in 2 Tim. iii. 12, ζῆν εὐσεβῶς ἐν
Xo. ‘Iv. and in a purely Greek combination, Tit. ii, 12, ἵνα ἀρνησάμενοι τὴν ἀσέβειαν
καὶ τὰς κοσμικὰς ἐπιθυμίας, σωφρόνως καὶ δικαίως καὶ εὐσεβῶς ζήσωμεν ἐν τῷ νῦν
αἰῶνι, in the sense of εὐσεβής, Xen. Mem. iv. 8. 1 1.---᾿ Ασέβεια denotes the despisal of
God, that turning away from Him which characterizes heathendom. As to its use in the
Pastoral Epistles, see εὐσέβεια and καλός. Schmidt, die Lthik der alten Griechen, i. 307,
says, “the Hippolytus of Euripides is in one place called just (1307-1309, cf. 656),
because he declines to court Phaedra, but pious because he will not break the pledge he
had given her.” In Christianity the true εὐσέβεια becomes possible, as including
fellowship with Christ, and through Christ with God.

Σ θένος is =i, Job xxiv. 14, iv. 10; 3 Mace, ii. 2.---᾿Ασθενής is = Spx’, Ezek.
xvii, 14, βασιλεία ἀ.; Num. xiii. 9; Job iv. 8 - ΠΒῚ; 1 Sam. ii, 9, κύριος ἀσθενῆ
ποιήσει τὸν. ἀντιδικόν gov=nnn. Nowhere in the N. T. absolutely of moral weakness.
Cf. Ps. vi. 2, ἐλέησον pe κύριε ὅτε ἀσθενής εἰμι" ἰάσαι pe κύριε, ὅτι ἑταράχθη τὰ ὀστᾶ

Σθένος 859 Σ᾿ κάνδαλον

μου K.T.A, = ddnx, Cf. ἀσθενεῖν, Ps, ix. 4, ἀσθενήσουσι καὶ ἀπολοῦνται ἀπὸ προσώπου
cov; Ps, evil. 12, ἐταπεινώθη ἐν κόποις ἡ καρδία αὐτῶν, ἠσθένησαν καὶ οὐκ ἣν ὁ
βοηθῶν, We might perhaps compare νεκρός. Cf. Wisd. xiii. 17, parallel with ἄψυχος,
νεκρός. ᾿Ασθένεια rarely occurs in the LXX., Eccles. xii. 4= Spy; Ps. xvi. 4 =N2yy;
also differently in Jer. vi. 21, xviii. 23; Job xxxvii. 7—'Ac@evéw is the usual word in
the LXX. for δυο; but is also used for a number of other words, such as DOOR, a, nbn, yp,
but isolatedly.

Σκάνδαλον, τό, with its derivatives, only in biblical and patristic Greek; and
therefore perhaps the Alexandrine form for σκανδάληθρον, which signifies “ the bent
piece of wood in the trap on which the bait is placed, and which, when touched by the
animal, springs out, causes the trap to close, and catches him, Pollux, vii. 114, x. 156;
metaphorically σκανδάληθρ᾽ ἱστὰς ἐπῶν, Aristoph. Ach. 687, one who sets a word-trap for
another, in order to catch him as in a noose,” Passow, That σκάνδαλον with its deriva-
tives belongs only to biblical and ecclesiastical Greek is in keeping with the thought it
expresses, which is not to be found beyond the sphere of revelation. It answers in the
LXX. to the Hebrew Pir (which also sometimes is=ayis, which again elsewhere is=
np, nv), and differs from παγίς, which strictly answers to this word, in that παγίς always
implies a reference simply to the injury lurking or hidden in the ambush, and not so
much to the suffering ; whereas σκάνδαλον involves a reference also to the conduct of the
person who through this is said to be injured. We do not indeed always find this in
σκάνδαλον, eg. not in Ps. cxl. 6, exli. 9, lxix. 28 =wpid, where it is quite parallel with
παγίς, nor in Ps. 1. 20, where τεθένα σκάνδαλον is parallel with καταλαλεῖν. Ps. exix. 165,
Lev. xix. 14, 1 Sam. xxv. 31 =divion. But it always denotes an enticement or occasion,
leading to conduct which brings with it the ruin of the person in question, Judg. ii. 3,
ἔσονται ὑμῖν εἰς συνοχὰς καὶ of θεοὶ αὐτῶν ἔσονται ὑμῖν εἰς σκάνδαλον ; cf. ver. 2, οὐδὲ
τοῖς θεοῖς αὐτῶν προσκυνήσετε; vii. 21, ἐποίησεν αὐτὸ Γεδεὼν εἰς ᾿Εφὼδ καὶ ἔστησεν
αὐτὸ ἐν πόλει αὐτοῦ καὶ ἐξεπόρνευσε πᾶς ᾽σρ. ὀπίσω αὐτοῦ ἐκεῖ καὶ ἐγένετο τῷ Γεδεὼν
καὶ τῷ οἴκῳ αὐτοῦ εἰς σκῶλον, Alex. σκάνδαλον ; 1 Sam. xviii. 21, δώσω αὐτὴν αὐτῷ
καὶ ἔσται αὐτῶ eis ox. In the Apocrypha, mainly of injury or mischief lying in ambush
or concealment, Judith v. 1, ἔθηκεν ἐν τοῖς πεδίοις σκάνδαλα ; 1 Mace. v. 4, xxvii. 23,
ἐν τοῖς λόγοις σου δώσει σκάνδαλον ; more generally what injures any one, what one
stumbles at, Ecclus, vii. 6 ; only once perhaps with a reference to the conduct called forth
by the σκ. and leading on to ruin, Wisd. xiv. 11, διὰ τοῦτο καὶ ἐν εἰδώλοις ἐθνῶν ἐπισκοπὴ
ἔσται, ὅτι ἐν κτίσματι θεοῦ eis βδέλυγμα ἐγενήθησαν καὶ εἰς σκάνδαλα ψυχαῖς ἀνθρώπων
καὶ εἰς παγίδα ποσὶν ἀφρόνων, cf. Judg. vii. 27 ; see also, however, Ps. evi, 36. In the
N. T., on the contrary, the conception of σκάνδαλον determines itself mainly with
reference to the fact that it produces certain behaviour which leads to ruin, and rarely
denotes merely a hidden unexpected cause of ruin. (a) The latter is the case in Rom.
ix. 33, ἰδοὺ τίθημι ἐν Σιὼν λίθον προσκόμματος καὶ πέτραν σκανδάλου καὶ ὁ πιστεύων

_

ea ῖδ, ἡ μμπὐσννα

Σ κάνδαλον 860 Σ κανδαλίζω

ἐπ᾽ αὐτῷ οὐ καταισχυνθήσεται, and 1 Pet, ii, 8, from Isa, viii. 14, where in the LXX.
divin WY -- πέτρας πτῶμα, parall. λίθου πρόσκομμα. So also Rom. xi. 9, from Ps,
Ixix. 23 ; ef. Lev. xix. 14, ἀπέναντι τυφλοῦ οὐ προσθήσεις σκάνδαλον; Psalter. Sol.
iv. 27, ῥύσεται ἡμᾶς ἀπὸ παντὸς σκανδάλου παρανόμου, parall. ἀπὸ ἀνθρώπων δολίων καὶ
ἁμαρτωλῶν. But (Ὁ) in most cases the σκάνδαλον is something which gives occasion to
conduct leading to ruin, the cause of a course of sin leading to ruin or toa fall, Rev.
ii, 14, ὃς ἐδίδασκεν τῷ Βαλὰκ βαλεῖν σκάνδαλον ἐνώπιον τῶν υἱῶν ᾿Ισραήλ, φαγεῖν
εἰδωλόθυτα καὶ πορνεῦσαι ; cf. Judg. vii. 27. Soin 1 Cor, i. 23, ἡμεῖς δὲ κηρύσσομεν
Xv ἐσταυρωμέιον ᾿Ιουδαίοις μὲν σκάνδαλον, ἔθνεσιν δὲ μωρίαν (cf. βδελυγμὸς καὶ
σκάνδαλον, 1 Sam. xxv. 31), and in like manner Gal. v. 11, τὸ σκάνδαλον τοῦ σταυροῦ. In
this case the behaviour of one may become to another a πρόσκομμα ἢ σκάνδ,, Rom. xiv. 13,
and it is necessary σκοπεῖν τοὺς τὰς διχοστασίας καὶ τὰ σκάνδαλα παρὰ τὴν διδαχὴν, ..
ποιοῦντας, for σκάνδαλα are things which lead others to turn away from God’s salvation
(or to fall, see σκανδαλίζω), and thus to come to ruin, Matt. xviii. 7; Luke xvii. 1; cf. Lev.
iv. 3, OYA novind NOM MET DIO, ἐὰν ἁμάρτῃ τοῦ τὸν λαὸν ἁμαρτεῖν. On account of
this contrast, σκ. is (6) that at which one takes offence as an abomination, from the
standing-point of him who knows it of himself (syn. βδελυγμός, 1 Sam. xxv. 31), as
Christ says to Peter, Matt. xvi. 23, σκάνδαλον εἶ ἐμοῦ, ὅτι od φρονεῖς τὰ τοῦ θεοῦ ἀλλὰ
τὰ τῶν ἀνθρώπων. Βα 1 John ii. 10, ὁ ἀγαπῶν τὸν ἀδελφὸν αὐτοῦ ἐν τῷ φωτὶ μένει καὶ
σκάνδαλον οὐκ ἔστιν ἐν αὐτῷ, is to be classed under (a) ; compare ver. 11, οὐκ οἷδεν ποῦ
ὑπάγει ὅτι ἡ σκοτία ἐτύφλωσεν τοὺς ὀφθαλμοὺς αὐτοῦ.

Σκανδαλίξω, only in the Apocrypha, N. T., and patristic Greek; also Aquila
Ps. lxiv. 9, Prov. iv. 12; ef. Isa. viii. 15, σκανδαλωθήσονται, not in the LXX.; = to
commit that which leads to the fall and ruin of any one. (a) Without reference to the
element of misleading=to throw any one unawares into ruin, passive = unawares to fall
into ruin. Thus only in Ecclus. ix. 5, παρθένον μὴ καταμάνθανε, μήποτε σκανδαλισθῇς ἐν
τοῖς ἐπιτιμίοις αὐτῆς ; xxiii. 8 parallel with καταλειφθῆναι. We may also refer here to
Ecclus, xxxv. 13, ὁ ζητῶν νόμον ἐμπλησθήσεται αὐτοῦ καὶ ὁ ὑποκρινόμενος σκανδαλισθή-
σεται ἐν αὐτῷ, (Ὁ) On the other hand, in Psalter. Sol. xvi. 7, and always in the N. T.,
of occasion given for ungodly conduct, and ruin ensuing therefrom; Luther=to vex, deteri-
orem facere et offendere, so that the active is=to give offence, the passive=to take offence,
though this translation is not suitable in all cases. Psalter. Sol. xvi. 7, ἐπικράτησόν
μου, ὁ θεός, ἀπὸ ἁμαρτίας πονηρᾶς καὶ ἀπὸ πάσης γυναικὸς σκανδαλιζούσης ἄφρονα; cf.
ver, 8, καὶ μὴ ἀπατησάτω με κάλλος γυναικὸς παρανομούσης. Thus the active, Matt. v. 29,
30; εἰ ὁ ὀφθαλμός, ἡ χεὶρ... σκανδαλίζει oe. In like manner, xviii. 8, 9; Mark ix,
43, 45, 47; 1 Cor. viii, 13, εἰ βρῶμα σκανδαλίζει τὸν ἀδελφόν pov,—iva μὴ τὸν
ἀδελφόν μου σκανδαλίσω, compare vv. 7-12. It denotes not misleading, but only the
giving occasion for ungodly conduct, and the mischief incurred thereby (upon which the
emphasis mainly lies), in Matt. xvii. 27, ἵνα μὴ σκανδαλίσωμεν αὐτούς ; John vi. 1, τοῦτο

Σ κανδαλίζω 861 Σκληρός

ὑμᾶς σκανδαλίζει. On the other hand=craftily to entice or lead to rwin, to effect that one
shall adopt a course in which unperceived he will come to mischief and ruin (ie. falls
away and is ruined), in Matt. xviii. 6, ὃς δ᾽ ἂν σκανδαλίσῃ ἕνα τῶν μικρῶν. τούτων τῶν
πιστευόντων εἰς ἐμέ; Mark ix. 42; cf. ver. 43 sqq.; Luke xvii. 2. The passive=to be
offended, i.e. to be caught or affected by a σκάνδαλον, or to regard something as ἃ σκάν-
δαλον (see σκάνδαλον (b)); Matt. xv. 12, of Φαρισαῖοι ἀκούσαντες τὸν λόγον ἐσκανδαλίσ-
θησαν, they regarded it as ἃ σκάνδαλον; cf. ix. 3, οὗτος βλασφημεῖ; xxiv. 10,
σκανδαλισθήσονται πολλοί; cf. xiii. 21, γενομένης θλίψεως διὰ τὸν λόγον εὐθὺς

σκανδαλίζεται (Mark iv. 17), with Luke viii. 18, ἐν καιρῷ πειρασμοῦ ἀφίστανται. So.

also Matt. xxvi. 33, εἰ πάντες σκανδαλισθήσονται ἐν σοί, ἐγὼ οὐδέποτε σκανδαλισθήσομαι ;
Rom. xiv. 21, ἐν ᾧ ὁ ἀδελφός σου προσκόπτει, ἢ σκανδαλίζεται, ἣ ἀσθενεῖ ; Treg., while
Tisch., Weste. read simply προσκ.; 2 Cor. xi. 29, τίς ἀσθενεῖ----τίς σκανδαλίζεται; The

combination σκανδ, ἔν τινι, Matt. xi. 6, xiii, 57, xxvi. 31, 33, Mark vi. 3, Luke vii. 23,
like Ecclus. ix. δ, xxxv, 13, is not to be taken as instrumental, but denotes that wherein’
the σκάνδαλον is seen or discovered, or that which is taken as ἃ oxdvdadov; see

σκάνδαλον (b).

Σ κληρός, 4, dv, arid, dry, hard, eg. γῆ, Evdov, ἀήρ, ἄνεμος, ete, Of condition of

body, stiff, haggard. Figuratively, unbending, hard, unyielding, unpitiful, ete. LXX.=
MP (4150 -- σκληροκάρδιος, σκληροπρόσωπος), only occasionally for other words, eg. =
PDS, 222, Y"28, et al., (a) literally, seldom in biblical Greek, Prov, xxvii. 16, Jas, iii. 4,
ἄνεμος ; Ps, xvii. 4, 6509; Wisd. xi, 14, λέθος. Otherwise (Ὁ) figuratively, ἔργα, hard,
difficult, not to be got through, tiresome labour, Ex. i.. 14, vi. 9; Deut, xxvi. 6; δουλεία,
1 Kings xii, 4; 2 Chron. x. 4; Isa. xiv. 3. To this belongs Acts xxvi. 14, σκληρόν σοι
πρὸς κέντρα λακτίζειν. ᾿Αλγήδονες, 2 Mace. vi. 30; λαλεῖν, ἀποκρίνεσθαι, δεικνύναι
σκληρά =hard, rude, unfriendly, unpitiful, Gen. xlii 7, 30; 1 Kings xii 18 ; Ps. lx. 5;
λόγος, Jude 15; cf. χείρ, 1 Sam. v. 7; λιμός, Isa. viii 21, Of. 1 Kings xiv. 6, ἐγώ εἰμε
ἀπόστολος πρός σε σκληρός. Also John vi. 60, σκληρός ἐστιν ὁ λόγος οὗτος" τίς δύναται
αὐτοῦ ἀκούειν is not, after the analogy of σκληρὰ φράσις, to be understood as denoting
figurative speech difficult to understand (cf. Dion. Hal. de Thuc. 30, σκληραγωγῶν τὴν
λέξιν), but=repellent, harsh; cf. ver. 61, τοῦτο ὑμᾶς σκανδαλίξει ; as also σκληρὰ λέγειν
is used in Greek. Cf. also Isa. xxi, 2, φοβερὸν τὸ ὅραμα καὶ σκληρὸν ἀνηγγέλη pot, which
does not mean “hard to be understood.” In a psychological sense=hard, unbending,
unyielding, eg. ζῆλος, Song viii. 6 ; θυμός, Isa. xxviii. 2; τράχηλος, Deut. xxi. 27 (cf,
σκληροτράχηλος, Ex. xxxiii. 3, 5, xxxiv. 9; Deut. ix.6, 13; Bar. ii, 30, οὐ μὴ ἀκουσωσίν
μου, ὅτι λαὸς σκληροτραχηλός ἐστιν; Ecclus. xvi. 11); σκληρὸς τὴν καρδίαν, Prov.
xxviii. 14, opposed to εὐλάβεια ; Ecclus, iii, 26, 27, καρδία σκληρὰ βαρυνθήσεται πόνοις
καὶ ὁ ἁμαρτωλὸς προσθήσει ἁμαρτίαν ἐφ᾽ ἁμαρτίαις (cf. σκληροκαρδία, σκληροκάρδιος,
and Num. xvi. 26, ἀποσχίσθητε ἀπὸ τῶν σκληρῶν τῶν ἀνθρώπων τῶν σκληρῶν τούτων,
=D; cf. Ezek. ii, 4, viol σκληροπρόσωποι καὶ στερεοκάρδιοι. Also=hard-hearted,

———————————E errr

Σ᾿ κληρός 802 Σκληρύνω

unpitiful, Isa. xix. 4; 1 Sam. xxv. 3; 2 Sam. ili. 39; Matt. xxv. 24, The connection
always shows in which way the σκληρότης is meant, but the usage is not fixed in either
way, as with the biblical σκληρύνειν.

Σ κληρότης, τητος, ἡ, literally hardness, harshness; used figuratively of hard,
rigid, unbending, or even wild and cruel disposition, but seldom thus in profane Greek,
usually (Plato, Aristotle, Plutarch, e¢ al.) of the state of body. In biblical Greek very
seldom ; (qa) literally, Isa. iv. 6; (Ὁ) figuratively = severe, Isa. xxviii. 27, where the LXX.
translate as abstract the concrete 770; 2 Sam. xxii. 6, σκληρότητες θανάτου = vp.
Psychologically, only in Deut. ix. 27, μὴ ἐπιβλέψῃς ἐπὶ τὴν σκληρότητα τοῦ λαοῦ τούτου
καὶ τὰ ἀσεβήματα -- Ὁ); cf. σκληρός. Not in the Apocrypha; in the N. T. only in
Rom. ii. 5, in the same sense as in Deut. ix. 27.

Σκληρύνω, only in later Greek (Hippocr., Galen) =to make hard or stiff, to
harden, to make obdurate, and in a literal sense. Elsewhere only in biblical and patristic
Greek ; LXX. actively = 7WpN; passively = "WP; and sometimes also = pin, Kal and
Piel, where 3% is the object. Thus the word in biblical Greek becomes the term. techn.
for hardening of heart, of disdain, inflexibleness, impenitence towards God’s saving
revelation, as σκληρός sometimes, and σκληροκαρδία, σκληροκάρδιος, σκληροτράχηλος are
often used; see σκληροκαρδία. It is rarely used otherwise, as in Gen. xlix. 7, ἐπικατά-
patos ὁ θυμὸς αὐτῶν ὅτι αὐθάδης, καὶ ἡ μῆνις αὐτῶν ὅτι ἐσκληρύνθη, of reckless and
bitter obstinacy. Cf. Judg. iv. 24, χεὶρ σκληρυνομένη; 2 Chron. x. 4, τὸν ξυγόν ;
2 Kings ii. 10, ἐσκλήρυνας τοῦ αἰτήσασθαι; 2 Sam, xix. 43, ἐσκληρύνθη ὁ λόγος, see
σκληρός. Elsewhere always in an ethico-religious sense, (I.) the active=to make
hard, to harden; (a) with man as subject, σκληρύνειν τὸν τράχηλον, Deut. x. 16;
2 Chron, xxx. 8, xxxvi. 13; Neh. ix. 16, 17, 29; Jer. vii. 25, xvii. 23, xix. 15;
1 Esdr. 1, 46; τὸν νῶτον, 2 Kings xvii, 14; τὰς καρδίας, Ps. χον. 8. In the
N. T. Heb. iii. 8, 15, iv. 7, from Ps. xcv. 8. Here always ="¥pn, Of. Ex,
xiii, 15, ἐσκλήρυνε Φαραὼ ἀποστεῖλαι ἡμᾶς. (Ὁ) With God as subject, of judicial
hardening (opposed to ἐλεεῖν, Rom. ix. 18), which punishes sin by giving the person
over to sin (cf, Rom. i. 21, 24, 26, 28, παρέδωκεν αὐτοὺς ὁ θεὸς εἰς ἀδόκιμον νοῦν),
so that conversion becomes difficult and at length impossible in the case of the
impenitent, who will not allow himself to be turned; or which hardens those, whe
have hardened themselves, Ex. vii. 3, σκληρυνῶ τὴν καρδίαν Φαραώ; Deut. ii. 20,
τὸ πνεῦμα αὐτοῦ -- ΠΟΡΠ, Elsewhere τὴν καρδίαν, Ex. iv. 21, ix. 13, x. 20, 27, xi. 10,
xiv. 4, 8, 17; of God’s hardening Pharaoh’s heart = PIN (cf. Josh. xi. 20, κατισχεύειν τὴν
καρδίαν; Jer. v. 3, στερεοῦν τὸ πρόσωπον). Rom. ix. 18, dpa οὖν ὃν θέλει ἐλεεῖ, dv δὲ
θέλει σκληρύνει, with reference to the hardening of Pharaoh. (11.) Passively = to
become hardened; in the preterites = to be hard (cf. 2 Sam. xix. 43, ἐσκληρύνθη ὁ λόγος
ἀνδρὸς ᾿Ιοῦδα ὑπὲρ τὸν λόγον ἀνδρὸς ᾿Ισραήλ) -- ΠΡ only in the passages not to be
classed here, 2 Sam. xix. 43; Judg. iv, 24; Gen, xlix. 7, But=Ptn, ἐσκληρῦνθη ἡ

2M

Σκληρύνω 863 ᾿Επισκέπτομαι

καρδία ®., Ex, vii. 22, viii. 18, ix. 86. So in the N. T. Heb. iii. 13, ἵνα μὴ σκληρυνθῇ
τις ἐξ ὑμῶν ἀπάτῃ τῆς ἁμαρτίας ; Acts xix. 9, ὡς δὲ τίνες ἐσκληρύνοντο καὶ ἠπείθουν =
“but as some were hardened,” where, therefore, a modified meaning is unnecessary. In
the sense to have become hardened, the aorist occurs only Ecclus. xxx. 12, θλάσον τὰς
πλευρὰς αὐτοῦ ὡς ἔστι νήπιος, μή ποτε σκληρυνθεὶς ἀπειθήσῃ σοι.

Σκοπός, οὔ, 6, from the root oxen, σκέπτομαι, σκοπέω, σκοπή, σκοπία, per meta-
thesin. connected with spiihen (to spy); οὗ, Curtius, p. 168. (I) Spyer, scout, watcher,
looker out, Homer, Soph., Xen., Plut.; in the LXX. as a rule="5¥, 1 Sam. xiv. 16;
2 Sam. xviii. 24 sqq.; Jer. vi. 17; Ezek. iii. 17, οὐ al. (IL) That after which one spies,
goal, Homer, Soph., Plato, Aristotle, Plutarch; in the LXX. Job xvi. 13, κατέστησέ με
ὥσπερ σκοπόν. Lam. iii, 12 =>, Wisd. v. 22. In the N. T. only in Phil. iii. 14,
κατὰ σκοπὸν διώκω ἐπὶ τὸ βραβεῖον.

Σ κοπέω, only present and imperfect, σκέπτομαι supplying its place, which in
these tenses is not used; = ἐο look towards a goal, to give heed, literally to spy; with the
accusative, Rom. xvi. 17; 2 Cor. iv. 18; Phil. ii. 4, iii 17; 2 Mace. iv. 5; followed by
μή, Luke xi. 35; Gal. vi. 1—Add. Esth. 6, 7. Not in the LXX.

Ἐπισκέπτομαι, in profane Greek usually in the derived tenses only, with the
pres. and imperf. of ἐπισκοπέω (the present ἐπισκέπτομαι once in Hippocrates), In
biblical Greek, on the other hand, the present, Ex. xxxii. 33; Ruth i. 8; 1 Sam. xi. 8,
xv. 4, xx. 6; Job xxxv. 15; Ps. viii 5, xxvii. 4; Jer. xiii. 21; Ecclus. ii, 14,
vii. 22, 35, xvii. 27; Jas. i. 27; Heb. ii. 6 (from Ps. viii. 5). While in profane Greek
it is strictly deponent, and has an aorist passive only in the simple form, and very seldom
there, O. T. Greek has two aorists passive with a passive meaning, in which also the
perfect participle occurs; thus ἐπεσκέφθην, Jer. iii, 16; 1 Esdr. ii, 18; ἐπεσκέπην,
Num. i 19, iv. 39, 43, 50; Judg. xx. 15, 17, xxi. 3, 9; 1 Sam. xx. 18, 25, 27;
2 Sam. ii. 30; 1 Chron. xxvi. 31; Neh. vii. 1, xiii 42; 1 Esdr. vii 20. The
corresponding future, ἐπισκεπήσομαι, 1 Sam, xx. 18; and the perf. participle ἐπεσκεμ-
μένος, in a passive sense, Num. iv. 47, 49, xxvi. 64; whereas the indic. ἐπέσκεπται,
Num. xvi. 5, οὐ al, in an active sense; οἵ, Kriiger, xxxix. 14. 2, 3. Τὸ signifies to
look at something, to examine closely, to inspect, to observe,—to inqwire, to consider.
But the usage has little affinity with that of profane Greek ; it corresponds rather both
in its applications and its meanings to the Hebrew “ps, for which it is the usual word,
except where this is used of judicial visitation and of appointing an oversight; in the
former case, ἐπέσκ. alternates with the more. frequent ἐκδικεῖν, and in the latter (with
few exceptions) with καθιστάναι. Further, éaox. sometimes answers to 773, ¥7; once
for 0M, with παρακαλεῖν, Job ii. 11. It signifies accordingly (@) to seek, to inquire,
ti, περί τινος, as in profane Greek, Thus = 973, ΟἹ, 2 Esdr. iv. 15, 19, vi 1;
lev. xiii. 36, xxvii. 31, οἱ al.; synon. with ἐκζητεῖν, Ezek. xxxiv. 11, ἐκξητήσω τὰ

᾿Επισκέπτομαι 864 ᾿Ἐπισκοπή

πρόβατά μου καὶ ἐπισκέψομαι αὐτά, ὥσπερ ζητεῖ ὁ ποιμὴν τὸ ποιμνίον αὐτοῦ ἐν ἡμέρᾳ
ὅταν ἢ γνόφος καὶ νεφέλη ἐν μέσῳ προβάτων διακεχωρισμένων. With this we may
connect Acts vi. 3, ἐπισκέψασθε ἄνδρας ods καταστήσομεν ἐπὶ τῆς χρείας ταύτης = to
seek out, to select, to choose, that he may take the oversight of something, an application
of the word which accords with 1p) -- καθιστάναι, and with which we may compare
Num. xxvii. 16, where 3p5 in this sense is rendered by ἐπίσκ,, ἐπισκεψάσθω κύριος ὁ
θεὸς τῶν πνευμάτων καὶ πάσης σαρκὸς ἄνθρωπον ἐπὶ τῆς συναγωγῆς ταύτης. Further =
spp, to seek what one misses, 8180 -- ἐο miss, 1 Sam. xx. 18; 2 Kings x. 19. (Ὁ) To
inspect, to muster = 1p, of the numbering of the people, Num. i. 3, and often; 1 Sam.
iii, 15; 2 Sam. 11, 30, e¢ al. Synon. δοκιμάζειν, Ps. xvii. 8, (ὁ) To seek out one,
Jer. iii, 16; Zech. xi. 6 ; to visit, to inquire friendlily, lovingly after one, 1 Sam. xvii. 18,
τοὺς ἀδελφούς σου ἐπισκέψῃ eis εἰρήνην καὶ ὅσα ἂν χρήξωσιν γνώσῃ, του ‘HPEN.
Judg. xv. 1; Ex. iii. 16; Jer. xxiii. 2. Thus in the N. T. Matt. xxv. 36, 43; Acts
vii. 23, xv. 36; Jas. 1. 27. Compare Plutarch, De san. tw. xiii. (129 C), τὸ τοὺς φίλους
ἐπισκεπτόμενον ἀσθενοῦντας. Also in Dem., Xen., et. al. Akin to this is the special use
of the word as a term. techn. = 1p of the visitation of divine grace bringing salvation,
τοῦ ἀγαθῶσαι αὐτούς, Jer. xxxii. 41 (here= ww). Thus first, with further qualification
(cf. 1 Sam. xvii. 18; Judg. xv. 1), Ps. evi. 4, μνήσθητι ἡμῶν κύριε ἐν τῇ εὐδοκίᾳ τοῦ
λαοῦ σου, ἐπίσκεψαι ἡμᾶς ἐν τῷ σωτηρίῳ cov; and then without addition, Gen. xxi. 1,
1. 24, 25; Ex. iv. 31, ἐχάρη ὅτε ἐπεσκέψατο ὁ θεὸς τοὺς υἱοὺς ᾽Ἴσρ. καὶ ὅτι εἶδεν αὐτῶν
τὴν θλῖψιν; xiii. 19; Ruth i 6; 1 Sam. ii. 21; Ps. viii. 5, Ixv. 10, Ιχχχ. 15; Jer.
xv. 15, xxix. 10; Zeph. ii. 7; Zech. x. 3. This divine ἐπισκέπτεσθαι always terminates
a condition of want or poverty. Thus in the N. T. Luke i. 68, 78, vii. 16; Acts xv. 14;
Heb. ii. 6, from Ps. viii. 5. In this case, always with the accus. of the person. On the
contrary (d) it stands, likewise like 1pp, according to the connection, of judicial visitation ;
but in this case never with the accus. of the person, but exactly like 1pp, with the accus.
of the thing which is punished, or, like 597PP or OX = ἐπί twa, of the person whom
the visitation concerns. Thus ἐπίσκ. τὰς ἀνομίας, Ps. Ixxxix. 33; ef. Lam. iv. 22;
Jer. xiv, 10; Ezek. xxiii. 21; also ἐπί τινι, on account of something, Jer. v. 9, 29.
Then ἐπίσκ. ἐπί τινα, sc. τὰς ἀνομίας, ἁμαρτίας, Jer. ix. 24, xi. 22, xxx. 20, xxxvi. 31,
xliv. 13, xlix. 7; Hos. iv. 15; Zech. x. 3. Compare ἐπισκέψομαι ἐφ᾽ ὑμᾶς eis πονηρά,
Jer, xliv. 29, like εἰς εἰρήνην under (c). How intentional and fixed is this distinction
between the ἐπίσκ. τινά, bringing salvation, and the judicial ἐπί twa, appears from
Zech, x. 3, where both combinations occur side by side in their different significations.

πισκοπή, ἡ, belonging, it would seem, only to biblical and patristic Greek ;
only in Lucian, Dial, Deorwm, 20. 6, is it known in profane Greek, and here as=visit.
Elsewhere there occurs in profane Greek the form (used also in the LXX.) ἐπίσκεψις,
inspection, investigation, visit, — Oftener in the LXX. and the Apocrypha, LXX.=
‘he, Mpa, OB, and this I. (a) Ops, inspection, mustering, numbering (see ἐπισκέπτομαι)

᾽Επισκοπὴ 865 Σ΄ κότος

actively, Ex. xxx. 12; passive, the numbered or mustered people, the chosen, the mustered,
Num. vii. 2, xiv. 29, xxvi. 43. (Ὁ) Overseeing, 772, of the office of overseer, Num. iv. 16 ;
Ps. cix. 8. Thus in the N. Τὶ Acts i. 20, from Ps. cix. 8, of the apostleship of Judas
(compare the office of the πρεσβύτεροι and κριταί, and Matt. xix. 28, for the import of
this designation, and thus indirectly for the designation of the πρεσβύτεροι as ἐπίσκοποι).
In 1 Tim. iii, 1 of the office of an ἐπίσκοπος or πρεσβύτερος. Then (II.)=visitation, in
the twofold sense ἐπισκέπτομαί twa and ἐπί twa, the substantive in both cases with
the genitive of the personal object. (a) Of the divine visitation of grace in redeeming
love, Gen. 1, 24, 25; Ex. iii. 16, xiii, 19 = 758; Wisd. 11, 20, iii. 7, 13, iv. 15, χάρις καὶ
ἔλεος ἐν τοῖς ἐκλεκτοῖς αὐτοῦ καὶ ἐπισκοπὴ ἐν τοῖς ὁσίοις αὐτοῦ; Ecclus. xviii. 20,
xxxiv. 6; 1 Esdr. vi. 5; οὗ 3 Macc. v.42. Thus in the N. T. Luke xix. 44; compare
vii. 15, i. 68. So also 1 Pet. ii. 12. For the connection of this signification with I. (Ὁ)
ef. Job x. 12, ἡ δὲ ἐπισκοπή σου ἐφύλαξέ μου τὸ πνεῦμα. (Ὁ) Of judicial visitation,
Isa. x. 3 ; Jer. viii. 12, x. 15 = ΠῚΡΒ, Jer. vi. 15 τε ἽΡΒ ; Lev. xix. 20 = mp2; Ecclus, xvi. 16,
xxiii, 24; Wisd. xiv. 11, xix. 15. Thus (as also ἐπισκέπτομαι) nowhere in the N. Τὶ,
not even in 1 Pet. ii, 12; οὗ v. 6, if we are to read there ἐν καιρῷ ἐπισκοπῆς, and not
simply ἐν καιρῷ:ἩἨ The ἡμέρα ἐπισκοπῆς, 1 Pet. ii, 12, is like καιρὸς ἐπισκοπῆς,
Wisd. ii. 20, iii. 7, in a good sense, denoting the time when God brings help. ᾿Επισκοπέω
in profane Greek occurs only as the present and imperf. to ἐπισκέπτομαι, and signifies to
look after one, to visit the sick. It occurs only occasionally in the LXX., eg. Esth. ii. 11
= yt, Prov, xix. 23 = "pp, and Deut. xi. 12 = v5, in the sense to exercise oversight.

Σ κότος, ovs, τό, in profane Greek originally ov, ὃ, thus always in Homer, for the
most part in the Tragedians, τὸ ox, in Xen. with ὁ ox. sometimes, oftener in Plato,
prevailingly in Aristotle, but nowhere is the masc. so entirely excluded as in biblical
Greek, where it appears only in Heb. xii. 18 as a various reading, not instead of the
neuter but instead of {odos=darkness, LXX.= WN, and the other derivatives of yvn,
(a) literally, Matt. xxvii, 45; Mark xv. 33; Luke xxiii. 44; Acts ii, 20, xiii, 11;
Gen. i. 2, 4, ete. In the N. Τὶ mainly (0) figuratively, answering to the O. T. use of qvin
to denote mischief, corruption, death, in antithesis with light, as the condition of life and
wellbeing; see φῶς; compare the parallel expressions σκιὰ θανάτου, Job iii. 5;
Ps. evii. 10, 14; ὀλίσθημα, Ps. xxxv. 6; τὸ πικρόν, Isa. v. 20; compare ox. σκληρόν,
Isa. v. 30 (cf. Rev. xvi. 10, ἐγένετο ἡ βασιλεία αὐτοῦ ἐσκοτωμένη,---σκοτοῦν not being
thus used in profane Greek, until in Byzantine Greek it is=¢o dill). Thus Job xvii. 19,
xix. 8; Ps. xviii. 21, lxxxviii. 13, cxii. 4; Isa. ix. 2, xxix. 18, xlii. 7, lviii. 10, e¢ al.;
Micah vii. 8, μὴ ἐπίχαιρέ μοι ἡ ἐχθρά pou, ὅτι πέπτωκα, καὶ ἀναστήσομαι" διότι ἐὰν καθίσω
ἐν τῷ σκότει, κύριος φωτιεῖ pe. So in the Ν, Τ᾿ Matt. iv. 16 from Isa, ix. 1; Luke i. 79 ;
1 Pet. ii. 9, τοῦ ἐκ σκότους ὑμᾶς καλέσαντος εἰς τὸ θαυμαστὸν αὐτοῦ φῶς. In this
contrast with salvation σκότος denotes damnation, Jude 13, 2 Pet. ii, 17, as in the expression
τὸ σκότος τὸ ἐξώτερον, outer darkness, the farthest removed from light, Matt. viii. 12,

ΝΗ συ Ὁ ἃἁσρβαοοος

Σ κότος 866 Σ᾿ κοτία

xxii. 13, xxv. 30. This is akin to the use of σκότος in the Iliad as=death (in the
Tragedians of the under-world also); Matt. vi. 23, ef οὖν τὸ φῶς τὸ ἐν σοὶ σκότος ἐστίν,
τὸ σκότος πόσον, may also be compared with Luke xi. 35, as belonging to this head,
because only by this rendering, darkness=harm, corruption, rwin, does the expression
attain its full import. In like manner 2 Cor. iv. 6; Acts xxvi. 18; cf. John iii 19.
To this is added (6) an extension of the usage in the N. T. not traceable in the O. T., but
in keeping with the truth that sin and misery all linked together (compare heillos=
wicked), and connected with the circumstance that darkness conceals (Ps. cxxxix. 11, 12),
and that sin has to shun the light, which makes it manifest; cf. John iii. 19. In this
moral sense the word is not used in the O. T. In the N. T. mainly in Paul’s writings.
This connection of σκότος with sin, misery, or mischief, is clear in 2 Cor. vi. 14 as
compared with iv. 6; Eph. v. 11, cf. with ver. 8; and the idea of darkness as concealing
appears in 1 Thess. iv. 4,5; 1 Cor. iv. 5, φωτίσει τὰ κρυπτὰ τοῦ σκότους, καὶ φανερώσει
τὰς βουλὰς τῶν καρδιῶν. Both ideas are combined in John iii. 19. So likewise
Rom. xiii. 12; 1 John i. 6. With this is connected the expression ἡ ἐξουσία τοῦ
σκότους, Luke xxii. 53; Eph. vi. 12, κοσμοκράτορες tod σκότους τούτου ; and, on the
other hand, in Col. i. 13, ἐρύσατο ἡμᾶς ἐκ τῆς ἐξουσίας τοῦ σκότους, καὶ μετέστησεν εἰς
τὴν Bac. κιτλ. Here there is no need to refer to another meaning, as for instance that
named under (Ὁ). But Rom. ii. 19 does point to this meaning (Ὁ), πέποιθάς σε σεαυτὸν
ὁγδηγὸν εἶναι τυφλῶν, φῶς τῶν ἐν σκότει, παιδευτὴν ἀφρόνων, inasmuch as ἐν σκότει εἶναι
as the consequence of τυφλὸς εἶναι is simply a state of bewilderment and helplessness ;
ef, Eccles, ii, 14.

Σ κοτία, as, ἡ, darkness; in profane Greek very late and seldom, designated as
unused by Thom. Mag., and by Moris as not Attic; see Moeris, ed. Pierson, p. 354 sq.
In biblical Greek, in the LXX. only in Micah iii. 6 = JW; Job xxviii. 2 = bp, Elsewhere
only in the N. T., and excepting Matt. x. 27, Luke xii. 3, only in John’s Gospel and
1 John, where σκότος occurs only exceptionably, viz. John iii, 19; 1 John 1. 6,
(a) Literally, Matt. x. 27; Luke xii. 3; John vi. 17, χχ. 1, (Ὁ) Figuratively, like σκότος,
and with the prevailing associated idea of unhappiness or ruin, cf. John xii. 35,
περιπατεῖτε ὡς TO φῶς ἔχετε, ἵνα μὴ σκοτία ὑμᾶς καταλάβῃ; ver. 46, ἐγὼ φῶς εἰς τὸν
κόσμον ἐλήλυθα, ἵνα πᾶς ὁ πιστεύων εἰς ἐμὲ ἐν τῇ σκοτίᾳ μὴ μείνῃ ; Vili. 12, ἐγώ εἰμι τὸ
φῶς τοῦ κόσμου" ὁ ἀκολουθῶν ἐμοὶ οὐ μὴ περιπατήσῃ ἐν τῇ σκοτίᾳ, ἀλλ᾽ ἕξει τὸ φῶς τῆς
ζωῆς; cf. 1 John ii, 8,9. But as light is not only the emblem of happiness but also is
itself beneficent, darkness in like manner works unhappiness, John xii. 35, ὁ περιπατῶν
ἐν τῇ σκοτίᾳ, οὐκ οἷδεν ποῦ ὑπάγει; οἵ, 1 John ii, 11, ὅτε ἡ σκοτία ἐτύφλωσεν τοὺς
ὀφθαλμοὺς αὐτοῦ, with νον. 10, Thus σκοτία is not a figurative term for sin, but for the
consequences of sin; ἐν σκοτίᾳ εἶναι, μένειν is the effect of sin, and in turn the cause of
sin; 1 John ii, 9, ὁ λέγων ἐν τῷ φωτὶ εἶναι καὶ τὸν ἀδελφὸν αὐτοῦ μισῶν ἐν τῇ σκοτίᾳ
ἐστὶν ἕως ἄρτι. Thus the Johannine σκοτία has more in common with O, T. phraseology

Σ κοτία 807 Σοφύς

than has the Pauline σκότος. By observing this, the Johannine expressions first attain
their full weight, especially John i. 5, τὸ φῶς ἐν τῇ σκοτίᾳ φαίνει, καὶ ἡ σκοτία αὐτὸ οὐ
κατέλαβεν; οἵ, ii, 8; and John iii. 19, αὕτη ἐστὶν ἡ κρίσις, ὅτι τὸ φῶς ἐλήλυθεν εἰς τὸν
κόσμον καὶ ἠγάπησαν οἱ ἄνθρωποι μᾶλλον τὸ σκότος ἢ τὸ φῶς, which is in itself
almost inconceivable and unnatural. The idea is qualified by the contrast with φῶς.
God as light is the fountain of blessed life, and of the corresponding activity of life, the
latter being the necessary consequence of the former ; and thus we see the full soteriologic
import of the proposition in 1 John i. 5, ὅτε ὁ θεὸς φῶς ἐστιν, καὶ σκοτία ἐν αὐτῷ οὐκ
ἔστιν οὐδεμία ; this is designated the sum and substance of the announcement taught by
Christ and reproduced by the apostles; it could hardly be thus designated if σκοτία were
here meant in an ethical sense,

Yodos, ή, ov, according to Curtius 512, connected with σαφής, with the Latin
sapere, Old High German saf, sap, so that the primary meaning is to taste or relish ; not
in Homer or Hesiod, though Homer has in some places the substantive σοφία. = wise,
primarily of pre-eminent knowledge and skill in anything, expressing itself as experience,
be it handiwork or art; hence=clever, experienced, informed, skilled, full of under-
standing. Thus the noun in Homer, σοφία τέκτονος, 1]. xv. 412; σοφὸς κυβερνήτης,
Pindar, Wem. vii. 25. Then also of familiarity with and experience of all the details and
circumstances of daily life, clever, shrewd, perceptive; and lastly, especially in Attic
Greek, of deeper insight into the foundations and connection of things and their laws,
which philosophy partly strives after and partly possesses,= wise; see Lexica. In
biblical Greek, in the LXX.=02", which only occasionally 18 -- συνετός (3), P3vi0),
φρόνιμος (3), 132); and this (a) of persons gifted with skill or dexterity in any art,
Ex. xxviii. 3, xxxv. 9, 25, ταῖς χερσὶ νήθειν, et al.; 1 Chron. xxii. 16, τεχνῖται καὶ
οἰκοδόμοι λίθων Kai τέκτονες ξύλων Kal πᾶς σοφὸς ἐν παντὶ ἔργῳ ; 2 Chron. ii. 7, 13, 14,
mostly in this case o. τῇ διανοίᾳ, Ex. xxviii. 8, χχχν. 25, xxxvi. 1, δέ al.; τῇ καρδίᾳ,
Ex, xxxv. 9, spoken of as conferred by God, Ex. xxviii. 3, λάλησον πᾶσι τοῖς σοφοῖς
τῇ διανοίᾳ ods ἐνέπλησα πνεύματος σοφίας καὶ αἰσθήσεως; xxxvi. 1, πᾶς σοφὸς τῇ
διανοίᾳ, ᾧ ἐδόθη σοφία καὶ ἐπιστήμη ἐν αὐτοῖς συνιέναι ποιεῖν «7. Then (Ὁ) of
specially intelligent experience and cleverness for the discharge of oficial and public affairs,
Deut. i. 13, δότε ἑαυτοῖς ἄνδρας σοφοὺς καὶ ἐπιστήμονας καὶ συνετοὺς εἰς τὰς φύλας
ἡμῶν, καὶ καταστήσω ἐφ᾽ ὑμῶν ἡγουμένους ὑμῶν ; ver. 15; οἵ, xvi. 19; 2 Sam. xiii, 3;
1 Kings ii. 9; Isa. xix, 11, 12. (ὁ) Of pre-eminent knowledge and discernment of all
things, 2 Sam. xiv. 20, 6 κύριός μου σοφὸς καθὼς σοφία ἀγγέλου τοῦ γνῶναι πάντα
τὰ ἐν τῇ γῇ; 2 Chron. ii, 12, ἔδωκε τῷ Δαβὶδ υἱὸν σοφὸν καὶ ἐπιστάμενον ἐπιστήμην
καὶ σύνεσιν, especially of knowledge of hidden things, Gen. xli. 8; Jer. ix. 16; compare
Dan. ii, 12 sqq., iv. 3, 15, v. 7, 8, 16. And here begins the special application
given to the conception in Holy Scripture. First of all, this wisdom, as it is mani-
fested and valued in the world, worldly wisdom, has no stability or consistency

Pee. eer, tst—<CS~st—itsi

Σοφός 868 Σοφός

before God, Job v. 13, ὁ καταλαμβάνων σοφοὺς ἐν τῇ φρονήσει, βουλὴν δὲ πολυπλόκων
ἐξέστησεν ; Ps, xlix. 11; Jer. viii. 8, 9, ix. 22; Isa. xxix. 14, For (ὦ) true wisdom is
discernment and knowledge concerning God’s righteousness and law, Deut. iv. 6, xxxii. 6;
Prov. x. 9; he who is truly wise is therefore δώκαιος, Eccles. ix. 1, of whom all the
declarations of Proverbs and Ecclesiastes hold good; ef. Ps. οὐ. 43. (In the Psalms
only here and xlix. 11.) See σοφία. A distinction must accordingly be made between
σοφοῖς in the worldly sense and σοφοῖς in this higher sense, though the latter wisdom is
not to be confined to its relation to God’s law, but, like this, pervades all the relations of
life, private as well as public; cf. Prov. xiv. 1, xxix. 8, 9.

In the Apocrypha, where the word occurs chiefly in Ecclus., less frequently in Wisdom
and 1 Esdr., but in all much more seldom than the substantive, it is always—perhaps
excepting 1 Esdr. iv. 42, where it =clever, and iii. 5, 9, v. 6, where it = intelligent,
shrewd, discerning—used in this latter ethico-religious sense, parallel with δίκαιος, Wisd.
iv. 17, with φοβούμενος τὸν θεόν, Ecclus. x. 24, ef. ver. 23, xviii, 26, xxxvi. 2, ete.; it
denotes the man who through God’s guidance and gifts, and an acute observation, has
gained an understanding of nature and history, of what is and what ought to be, of God’s
works and ways, and conducts himself and his walk accordingly ; compare the description
in Wisd. vii. 15 sqq. Ver. 21, ὅσα τέ ἐστιν κρυπτὰ καὶ ἐμφανῆ ἔγνων, ἡ yap πάντων
τεχνῖτις ἐδιδαξέ με σοφία. Therefore the wise or righteous man stands alone, misunder-
stood, and persecuted in his generation, Wisd. iv. 7 sqq., but πλῆθος σοφῶν σωτηρία
κόσμου, Wisd. vi. 25. As to 4 Mace. vii. 23, μόνος yap ὁ σοφὸς καὶ ἀνδρεῖος ἐστι
τῶν παθῶν κύριος ; see σοφία. As predicated of the world-creating and world-governing
God, it occurs but once, Ecclus, i. 6, εἷς ἐστι σοφός, φοβερὸς σφόδρα.

The usage of the N. T. stands in a peculiar relation to this. As the religio-ethical
conception of σοφός is foreign to it,—excepting Matt. xxiii. 34, Jas. iii. 13, and a few
other places, and as, on the other hand, σοφός is used almost always in a bad sense only,
it might seem as if the O. T. σοφός, just in this sense, had gradually overruled the
usage,—a circumstance all the more to be wondered at because the religious deepening of
the concept in the writings of Wisdom is recognised and adopted in Matt. xxiii. 34,
Jas. iii. 13. It can hardly have been by a mere chance that σοφός in this good sense is
so rare, but occurs continually in the bad sense. The explanation must be sought in
another direction. When we consider the import which 027 and 92M attained in the
theological school of Israel, and how it thence so powerfully influenced the religious life
and thought of the people, as is evident from the books of Ecclesiasticus and Wisdom ;
if we consider, further, the shallowness and artificiality to which the idea and the thing
itself gradually fell in comparison with its high import in the book of Proverbs; and it,
finally, we take the fourth book of Maccabees, the acknowledged treatise de rationis
imperio, in which this idea of wisdom appears in its fullest revival as quickened by the
Greek conception of the φιλόσοφος, see copia,—it becomes evident that it is the O. T.
idea of D2n in its degenerate form, degenerated more and more in the course of history,

Jogos 869 Σοφός

which the N. T. regards in sensu malo, and pronounces its verdict upon. The juxta-
pesition of σοφός and γραμματεύς, 1 Cor. 1. 20, specially confirms this view; and
so does the word of the Lord in its relation to the most learned and religious rulers of
the people, Matt. xi. 25, Luke x. 21, and the condemnation of the σοφία τῶν ἀρχόντων
τοῦ αἰῶνος τούτου, of τὸν κύριον τῆς δόξης ἐσταύρωσαν. The O. T. idea of 727 holds
good in its purity still in the N. T., see σοφία, but in its historical aspect, as embodied
in its representatives, the 0.23, it had become so completely one with the human or
worldly wisdom, alien to God, the φιλοσοφία καὶ κενὴ ἀπάτη κατὰ τὴν παράδοσιν
ἀνθρώπων, κατὰ τὰ στοχεῖα τοῦ κόσμου, Col. ii, 8, that it fell under the judgment
pronounced by the O, T. itself upon the wisdom to be rejected; and Paul, in 1 Cor. 1. 19
(quoted from Isa. xxix. 14) and iii. 19, 20 (from Job v. 13 and Ps. xciv. 11), appeals to
this O. T. judgment.—Zogds occurs (a) as an epithet of the workman skilled in art and
competent, 1 Cor. iii. 10, ὡς σοφὸς ἀρχιτέκτων. Of knowledge and ability for official
concerns, 1 Cor. vi. 5, οὐκ ἔνι ἐν ὑμῖν οὐδεὶς σοφὸς ὃς δυνήσεται διακρῖναι ἀνὰ μέσον
τοῦ ἀδελφοῦ ; (Ὁ) in keeping with the deepening of the conception peculiar to the O. T.,
Rom. xvi. 19, θέλω δὲ ὑμᾶς σοφοὺς εἶναι εἰς τὸ ἀγαθόν, ἀκεραίους δὲ εἰς τὸ κακόν, a
mode of expression which must have touched a chord of sympathy even in Greeks. In
like manner Eph. v. 15, βλέπετε οὖν ἀκριβῶς πῶς περιπατεῖτε, μὴ ὡς ἄσοφοι GAN ὡς
σοφοί, ἐξαγοραζόμενοι «.7.d., where the religious element becomes prominent; ef. ver. 17,
μὴ γίνετε ἄφρονες (frequently contrasted with σοφός in Prov. and Eccles.), ἀλλὰ συνίετε
τί τὸ θέλημα κυρίου ; and still more clearly in Jas. iii. 13, ris σοφὸς καὶ ἐπιστήμων ἐν ὑμῖν ;
δειξάτω ἐκ τῆς καλῆς ἀναστροφῆς τὰ ἔργα αὐτοῦ ἐν πραὔτητι σοφίας ; cf. vv. 15, 17, ἡ
ἄνωθεν σοφία (cf. Isa. xi, 2; Wisd. i. 4, et al.); 1 Cor. iii. 18, εἴ τις δοκεῖ σοφὸς εἶναι ἐν
ὑμῖν ἐν τῷ αἰῶνι τοῦτο, μωρὸς γενέσθω, ἵνα γένηται σοφός. But the O. T. conception is
expressly recognised and adopted in Matt. xxiii. 84, ἀποστέλλω πρὸς ὑμᾶς προφήτας
καὶ σοφοὺς καὶ γραμματεῖς ; cf. xiii. 52.—It occurs as an epithet of God, Rom. xvi. 27,
μόνος σοφὸς θεύς, as also Rec. and Bengel read in 1 Tim. i. 17; Jude 25. Cf. 1 Cor.
i. 25, τὸ μωρὸν τοῦ θεοῦ σοφώτερον τῶν ἀνθρώπων ἐστιν. (ὁ) In a bad sense, of the
wisdom arising from and peculiar to the world as such, and expressing the wrong
relation of the world to God, into which even the wise of Israel had lapsed, corresponding
with the idea of the κόσμος within Israel, and what was connected therewith (see
κόσμος, ἐκλεκτός) ; thus mainly with reference to the wise men of Israel, Matt. xi. 25,
ἔκρυψας ταῦτα ἀπὸ σοφῶν καὶ συνετῶν, καὶ ἀπεκάλυψας ταῦτα νηπίοις ; Luke x. 21.
Cf. 1 Cor, i, 20, ποῦ σοφός ; ποῦ γραμματεύς ; ποῦ συνξητητὴς τοῦ αἰῶνος τούτου ;
where the wise within Israel and outside are included in the same condemnation as
σοφοὶ κατὰ σάρκα, 1 Cor.-i. 26; cf, vv. 25, 27, iii, 18, i. 19, iii, 20; Rom. i. 22,
φάσκοντες εἶναι σοφοὶ ἐμωράνθησαν; cf. ver. 28, παρέδωκεν αὐτοὺς ὁ Os εἰς ἀδόκιμον
votv—The word stands without condemnatory judgment simply for ἃ σοφός in the

profane sense in Rom. i. 14, Ἑλλησίν τε καὶ βαρβάροις, σοφοῖς τε καὶ ἀνοήτοις
ὀφειλέτης εἰμί,

Σοφία 870 Σοφία

Xo dia, ἡ, wisdom, is used primarily, like the adjective, of any excellence or cleverness
in hand labour and arts (Homer, Pindar, and occasionally in Xenophon and Plato), and then
specially for understanding and capability in art, poetry and music, sculpture and painting ;
in particular, Xen. Anab. i. 2. 8, ᾿Ενταῦθα λέγεται ᾿Απόλλων ἐκδεῖραι Μαρσύαν, νικήσας
ἐρίζοντά οἱ περὶ σοφίας ; cf. Mem, i. 4. 2, 3, where Homer, Sophocles, Polycleitus,
Zeuxis are cited as men who were admired ἐπὶ coféa. Next it denotes experience and
cleverness in all matters of private and public life, Plato, Legg. iii. 677 C, εἴ τε τέχνης ἦν
ἐχόμενον σπουδαίας εὑρημένον ἢ πολιτικῆς ἢ καὶ σοφίας τινὸς ἑτέρας; and finally, that
deeper insight into the foundations and connections of things, the significance and objects
of life, which as such it shares with σωφροσύνη, and give its possessor a position and
control over things, and over the affections connected with them; cf. Xen. Mem. iv. 6. ἥς
iii. 9. 4,. ἵν. 5. 6; Plut. de justo, 375 C; Aristotle, Metaph. i. 1, τὴν ὀνομαζομένην σοφίαν
περὶ τὰ πρῶτα αἴτια Kal τὰς ἀρχὰς ὑπολαμβάνουσι πάντες ; ibid. 9, ὅλως δὲ ξητούσης
τῆς σοφίας περὶ τῶν φανερῶν τὸ αἴτιον, but in this last sense usually φιλοσοφία, so that
σοφία is more practical and moral, and φιλοσοφία more intellectual in its reference ; Plato,
Menex, 247 A, πᾶσα ἐπιστήμη χωριξομένη δικαιοσύνης καὶ τῆς ἄλλης ἀρετῆς πανουργία
οὐ σοφία φαίνεται. In later Greek the word becomes rarer and rarer, while in the same
period in O. T. and Hellenistic Greek it assumes a prominent place.

In the LXX., with a few exceptions, in which φρόνησις, σύνεσις, ἐπιστήμη (never
γνῶσις) are employed instead, it corresponds to the Hebrew 722, This word stands, like
the adj. 029, σοφός, (a) of excelling, capability and cleverness in skilled work, 1 Chron.
xxviii. 21, πᾶς πρόθυμος ἐν σοφίᾳ κατὰ πᾶσαν κέχνην, is attributed to divine bestowment,
to the Spirit of God, Ex. xxxi. 3, xxxv. 29; in order to strengthen the idea it is conjoined
with αἴσθησις, Ex. xxviii. 3; σύνεσις, xxxv. 33; ἐπιστήμη, xxxvi.1. But more frequently
it denotes (Ὁ) a degree of talent, knowledge, and experience far above the ordinary
standard of mental capability and development, which puts its possessor in a position to
give an account of everything, 1 Kings iv, 33, and to discern and make known what is
hidden, 2 Sam. xiv. 20, 6 κύριός μου σοφὸς καθὼς σοφία ἀγγέλου τοῦ γνῶναι πάντα τὰ
ἐν τῇ γῇ; Dan. ii. 30, v. 12, 15, to maintain justice and uphold the right, 1 Kings
x. 19, and this by virtue of the divine gift, 1 Kings iv. 29, 2 Chron. i.10sqq. Above
all wisdom is (c) the understanding of God’s righteousness and will as the foundation and
support of all things, which gives to a people pre-eminence above other peoples, and
carries on to a good issue whatever pertains to it, Prov. xxviii, 26, ὃς πέποιθε Opaceia
καρδίᾳ ὁ τοιοῦτος ἄφρων, ds δὲ πορεύεται σοφίᾳ σωθήσεται, and in this sense it is said
in Job xxviii. 28, ἰδοὺ ἡ θεοσέβειά ἐστιν σοφία, τὸ δὲ ἀπέχεσθαι, ἀπὸ κακῶν ἐστὶν
ἐπιστήμη ; Ps. exi. 10, ἀρχὴ σοφίας φόβος κυρίου κιτιλ.; Prov. ix. 10, xvi. 4; Ps.
xxxvii. 90, στόμα δικαίου μελετήσει σοφίαν καὶ ἡ γλῶσσα αὐτοῦ λαλήσει κρίσιν;
ef. Ps, xlix, 4, This religious wisdom in its deepest sense, with which παιδεία in its
biblical import (see παιδεύω) is connected, and which, therefore, is at war with sin within

us and without, and defends its possessor, does not exclude from its influence the other
2N

Σοφία 871 Σοφια

spheres of conscience and of will, but brings them, as also the entire life and conduct,
under its religious and moral discipline, having a right to claim both mastery and
leadership. We find the word in conjunction (see (a)) with φρόνησις, σύνεσις, ἐπιστήμη,
eg. Prov. iv. 7, viii. 1, x. 24, Isa. xxxiii 6, being nearest akin to ἐπιστήμη, which
denotes a self-understanding concerning anything, while σοφία is the attribute of him
who possesses ἐπιστήμη in its widest range. It differs from φρόνησις as wisdom from a
perceptive cleverness, while σύνεσις denotes clear apprehension and calculating reflec-
tion. We find σοφία combined with γνῶσις, especially in Eccles., eg. i. 16, 17, 18, ii. 21,
ix. 10, οὐ al. ; also Prov. xxx. 3; by γνῶσις, the possessor of γνῶσις is designated by the
thing itself, the subject by the object, but σοφία is itself active and productive;
γνῶσις is a bearing or relation to certain objects, or a possession obtained, determining
conduct; σοφία is an attribute producing this bearing, and able to devise its own
objects. Σοφία ranks above ἐπιστήμη, γνῶσις, σύνεσις, φρόνησις, for it is never without
these ; it produces them all, but is never produced by them, Prov. x. 25, ἡ σοφία ἀνδρὶ
τίκτει φρόνησιν ; Eccles, i. 18, ἐν πλήθει σοφίας πλῆθος γνώσεως. Wisdom owns what
she possesses, not as her own, but as God’s gift, and she is the fruit and effect of ἔλεγχος
and παιδεία, as she in turn employs these, Prov. ii, 6, 10, iii, 13, xxix. 15, xxx. 3.
Thus σοφία belongs (d) primarily to God Himself, from whom it comes, and as such it is
the wisdom of God existing independently of men, yet distinct from God, Prov.
viii, 21 sqq.; Job xxviii. 24 sqq.; that attribute of God which realizes itself in His
conscious and purposeful creation and government of the world, appointing limit, or
standard, and goal, Prov. iii. 19, 20, viii. 21 sqq., Job xxviii. 24, both in the execution
of His will and in the moulding of history and of destiny, Jer. x. 11, li. 15 ; it is that upon
which the rule of right on earth is based, and in which it is recognised and known; in
a word, a moral power pervading and effecting all, Prov. viii. 1 sqq. Inasmuch as
Wisdom rules and makes herself felt in nature and in man, and reveals herself in their
laws, it is natural that she is hardly to be distinguished from God, but comes to be
regarded as something objective and living, pessessing an existence of her own distinct
from the world and God, Job xxviii. 24 sqq.; Prov. viii. 21 sqq. Wisdom is accord-
ingly the formative principle of God’s creative and governing power, and at the same
time the formative power, proceeding from God, of man’s corresponding conduct towards
God and the world, filling the heart with the fear of God and with confidence in Him,
preserving it} from want of discipline and self-confidence, Prov. xxviii. 26, Eccles.
xii. 1 sqq., and knowing the way to life from sin and judgment, Ps. li. 8—Contrasted
with this there is another kind of wisdom, human and not of God, going hand in hand
with pride, self-confidence, and self-glorification, condemned by God’s judgment, and put
to shame before Him, Isa, xxix. 14; Jer. ix. 22 (see σοφός).

With the wisdom that is religious and moral, and having its origin with God, may
be reckoned that described in the Apocrypha, especially in Ecclus. Wisdom, and Baruch.
In the Book of Wisdom, God’s wisdom is represented as asserting itself in the history

οὐ αν νυ eS;

Σοφία 872 Σοφία

recorded in Holy Writ, in bringing to righteousness those perverted by sin; and while
God’s wisdom, it is at the same time theirs who know, understand, and submit them-
selves to God’s ways and God’s government; see especially Wisd. x. In Ecclesiasticus
human wisdom is represented as life prudence, sound practical judgment growing out of
the fear of God, while God’s wisdom is represented as part of His omniscience going hand
in hand therewith—as the μεγαλεῖα τῆς σοφίας αὐτοῦ without further qualification
prove He needs neither advice nor counsel. He alone knows how to act and rule, Ecclus.
xlii. 17 sqq. In both books, however, there is already traceable a weakening of the con-
ception, since the seeming extension of the biblical thought to the wisdom that affirms itself
in the history of redemption in Wisd. x. not only confounds it with the divine πρόνοια (which
see), but represents it in the form of the Stoic “ world-soul ” (Wisd. vii. 22 sqq.), while the
Son of Sirach at last comes to represent human: wisdom as the most empty, selfishly-
directed discretion. The august ethico-religious force of Proverbs and Ecclesiastes is
weakened into an agreeable self-gratifying reflection, until at length in 4 Maccabees a
definition or description appears, which savours more of the Greek or Stoic idea of
φιλοσοφία than of the Scripture σοφία; save that in the exposition we find “Stoic
morality and the strictness of the Mosaic law blended together ;” σοφία ἐστὶ γνῶσις θείων
καὶ ἀνθρωπίνων πραγμάτων καὶ τούτων αἰτίων, i. 14; cf. Cic. de off. ii. 43, “ princeps omnium
virtutum est illa sapientia quam σοφίαν Graeci vocant. Prudentiam enim quam Graeci
φρόνησιν dicunt, aliam quandam intelligimus, quae est rerum expetendarum fugiendarumque
scientia ; Ula autem sapientia quam principem diai rerwm est divinarwm atque humanarum
scientia.” Cf. Grimm, Comment. p. 288. The main stress is laid upon the intellectual side,
upon which the apathy of the wise man rests. Philo, on the contrary, after his manner,
carries out the thought of God’s creative and world-governing wisdom, yet in keeping
with the estimate presented in his Logos doctrine, see Adyos. As to the biblical idea,
there remains only the name; the :historical manifestation and embodiment of divine
wisdom is dissipated into allegories, and the living realization of wisdom as shared by
man becomes an apathetic aestheticism ; cf. Siegfried, Philo of Alex. p. 215 sqq.

The N. T., on the contrary, restores the true O. T. conception, and though not taken
on exactly the same range, it is apprehended and realized in its central idea. (a) God’s
wisdom appears, not indeed as in the O. T. as the ordering and guiding principle of
creation and providence, whence springs Israel’s law and right, but as a sharpening and
concentrating of the O. T. range of thought, manifested in God’s redeeming work as
embodied in the distinctively N. T. revelation, and in God’s dealings with His people and
His Church ; so that no fault, no objection can be taken against the final aim itself, nor
against the manner of its attainment. Nearest akin to the O. T. modes of expression are
Rev. vii. 12, ἡ εὐλογία καὶ ἡ δόξα καὶ ἡ σοφία καὶ ἡ εὐχαριστία καὶ ἡ τιμὴ Kal ἡ δύναμις
καὶ ἡ ἰσχὺς τῷ θεῷ ἡμῶν; ν. 12, ἄξιός ἐστιν τὸ ἀρνίον... λαβεῖν τὴν δύναμιν καὶ
πλοῦτον καὶ σοφίαν x.7.X., akin to which is Rom. xi. 33 with reference to the argument
of chaps, ix.-xi, ὦ βάθος πλούτου καὶ σοφίας καὶ γνώσεως Oeod, From this the

Σοφία 878 Σοφία

transference is easy to the other Pauline texts representing God’s wisdom in His saving
purposes accomplished in Christ, and carried into effect in His Church, 1 Cor. ii. 7,
λαλοῦμεν θεοῦ σοφίαν ἐν μυστηρίῳ τὴν ἀποκεκρυμένην, ἣν mpodpicer ὁ Os «.7.r.; i. 21,
ἐν τῇ σοφίᾳ τοῦ θεοῦ οὐκ ἔγνω ὁ κόσμος τὸν Ov.; Eph, iii, 10, ἵνα γνωρισθῇ viv...
διὰ τῆς ἐκκλησίας ἡ πολυποίκιλος σοφία τοῦ θεοῦ κατὰ πρόθεσιν κιτίλ. This also explains
the designation of Christ in 1 Cor. i 24 as θεοῦ δύναμις καὶ θεοῦ σοφία. In ἃ
manner reminding us of Prov. viii. 21 sqq. this historical and self-accomplishing wisdom
is mentioned in Matt. xi. 19, ἐδικαιώθη ἡ σοφία ἀπὸ τῶν τέκνων αὐτῆς (where Tisch.,
Treg., Westc. read ἔργων ; Treg., however, puts the undisputed τέκνων, in the parallel
text in Luke vii. 35, in the margin); see δικαιόω. This personification of wisdom
comes out most strongly in Luke xi. 49, διὰ τοῦτο καὶ ἡ σοφία τοῦ θεοῦ εἶπεν" ἀποστελῶ
εἰς αὐτοὺς προφήτας καὶ ἀποστόλους... ἵνα ἐκξητηθῇ κιτιλ., for which Matt. xxiii. 34,
διὰ τοῦτο ἐγὼ ἀποστέλλω πρὸς ὑμᾶς προφήτας καὶ σοφοὺς καὶ γραμματεῖς, where Christ
is the subject. In Luke it is not a quotation, but a declaration of the divine purpose,
expressed as in Ps, cx. 1, εἶπεν ὁ κύριος τῷ κυρίῳ μου; cf. Hofmann in loc. This
concentration of divine wisdom upon its historical and redeeming realization answers
to the N. T. declarations (Ὁ) concerning human wisdom, so far as this is taken in the
sense of the O. T. deepening of the conception, Luke xi. 31, σ. Σολομῶνος ; Acts vii. 22,
σ. Αἰγυπτίων. Then Rev. xiii. 18, ὧδε ἡ σ. ἐστίν; xvii. 9, ὧδε ὁ νοῦς ὁ ἔχων σοφίαν, of
the power to discern and make known hidden things, as in 2 Sam. xiv. 20, Dan. ii, 30,
etc. But in the O. T. religious sense to denote the understanding of God’s will and
ways, and the ability to witness thereof, it occurs in Matt. xiii, 54, πόθεν τούτῳ ἡ σοφία
αὕτη ; compare the preceding ἐδίδασκεν; Mark vi. 2, τίς ἡ copia ἡ δοθεῖσα τούτῳ ;
in Luke ii. 40, 52, cf. ver. 47, the wisdom of the boy Jesus is represented as the basis
of His σύνεσις and ἀποκρίσεις. How distinctly capability of independent action, of
speaking and witnessing, is expressed by the word, is clear from Luke xxi. 15, δώσω ὑμῖν
στόμα καὶ σοφίαν; Acts vi. 10, οὐκ ἴσχυον ἀντιστῆναι τῇ σοφίᾳ καὶ τῷ πνεύματι ᾧ
ἐλάλει; vi. 8, vii. 10; Col. i. 28, νουθετοῦντες πάντα ἄνθρωπον διδάσκοντες π. a, ἐν πάσῃ
σοφίᾳ; iii, 16. Its application to the redeeming counsel and will of God appears
specially in Eph. i. 8, 9; Col. i. 9, ii. 8, ἐν ᾧ εἰσὶν πάντες of θησαυροὶ τῆς σοφίας καὶ
γνώσεως ἀπόκρυφοι; cf. ver. 8; 1 Cor. i. 20, Χριστὸς ἐγενήθη ἡμῖν copia ἀπὸ θεοῦ;
1 Pet. iii, 15, κατὰ τὴν δοθεῖσαν αὐτῷ σοφίαν ἔγραψεν ὑμῖν; and we may perhaps
distinguish the λόγος σοφίας and λόγος γνώσεως in 1 Cor. xii. 8 by saying that the latter
stands related to the former as the ἑρμηνεία γλωσσῶν is to the γένη γλωσσῶν, ver. 10, so
that λόγος σοφίας denotes a perception or discernment of God’s counsel and will beyond
previous and general understanding of it, which the λόγος γνώσεως clearly expounds and
applies. The practical import of the word as denoting what is necessary in order to
maintain the Christian’s position appears in Col. iv. 5, ἐν σοφίᾳ περιπατεῖτε πρὸς τοὺς
ἔξω, τὸν καιρὸν ἐξαγοραζόμενοι, see σοφός ; and the conception as answering to the O. Τὶ
23h, but with a N, T. definiteness, appears in Jas. i. 5, iii, 18, 15,17. This wisdom is

ἶ
Ἶ
Ϊ
ὶ
'

_—_- oo

Σοφία 874 Σταυρός

a special gift springing from God’s saving work, the gift of the Holy Spirit, whether its
reference be to extraordinary manifestations or to general Christian discernment and
power, Mark vi. 2; Acts vi. 3; 1 Cor. xii. 8; Eph. i. 8,17; Ο0]. 1. 9; Jas. i. 5, iii. 15, 17,
ἡ ἄνωθεν σοφία; and with this reference it stands in contrast (6) to copia émiyeos
ψυχική, Jas. iii, 15; σαρκική, 2 Cor. i. 12; ἀνθρώπων, 1 Cor. ii. 5; ἀνθρωπίνη, ii. 13;
τοῦ αἰῶνος τούτου, 1 Cor. ii. 6 ; τοῦ κόσμου τούτου, i. 20, iii. 19; cf. 1 Cor. i. 17, 19, 21,
ii 1,4; Col. iii. 16. As to the relation of σοφία to the synonyms φρόνησις, σύνεσις,
γνῶσις, Eph. i. 8, Col. 1, 9, ii, 3, see above.—Cf. Oehler, Die Grundziige der alttest.
Weisheit, Tiibingen 1854; also his Theol. des A. 7. ὃ 235 sqq.; Schulz, alttest. Theol.
pp. 346 sqq., 512 sqq., 815 sqq.; Delitzsch, On Proverbs, Introd. ὃ 4; Siegfried, Philo von
Alex, pp. 23, 215 sqq. ?,

Σταυρός, ov, ὁ, from the root ora in ἵστημι, Latin instaurare, restawrare, Curtius
212. (1) Pale, palisade, Hesychius, σταυροί: of καταπεπηγότες σκόλοπες, χάρακες, καὶ
πάντα τὰ ἑστῶτα ξῦλα, Homer, Herod., Thuc., Xen. (11.) Stake for execution, an instrument
of torture for the punishment of the ἀνασκολοπίζειν, Herod. iv. 202, for putting special
malefactors cruelly to death; cf. Hom. J/. xviii. 176; in the form (IIL) of a four-armed
cross (2 Sam. xxi. 5-9?) which the Romans borrowed from the Carthaginians; see
Zéckler, Das Kreuz Christi, p.'70. “The punishment of the cross was the most fearful
and the highest (swmma supplicia, supremum, crudelissimum teterrimumque, Cic. Verr. v. 64),
and was originally employed only in the case of slaves, so that crucifixion and servile
supplicium were synonymous (Cic. pro Clu. 66; Phil. i 2; Liv. 22, 23; Plaut.
Mil. ii. 4. 19; Tacitus, Hist. iv. 3. 11; Ann, iii. 50, etc.), yet also in the case of freemen,
but only the humbler and dwellers in the provinces; cives were not to be crucified. The
offences which were thus punished were highway robbery and piracy, assassination, lying
and false witness, insurrection, and high treason,” Pauly, Realencyki. art. “Crux.” It was
not abolished till the time of Constantine, who put an end to it out of regard to
Christianity. The comparison which Plutarch draws from it shows what the sensation
was, De sera num. vind. 9 (554 A), τῷ μὲν σώματι τῶν κολαζομένων ἕκαστος κακούργων
ἐκφέρει τὸν αὑτοῦ σταυρόν ἡ δὲ κακία τῶν κολαστηρίων ἐφ᾽ ἑαυτὴν ἑκαστὸν ἐξ αὑτῆς
τεκταίνεται, δεινή τις οὖσα βίου δημιουργὸς οἰκτροῦ καὶ σὺν αἰσχύνῃ φόβους τε πολλοὺς
καὶ πάθη χαλεπὰ καὶ μεταμελείας καὶ ταραχαῖς ἀπαύστους ἔχοντος. Thus crucifixion
was at one and the same time an execution, a pillory, and an instrument of torture. As
to the circumstances and mode of crucifixion, see Zéckler, /.c., Beilage, vii. p. 433 sqq. In
biblical Greek the word occurs only in the N. T. (σταυρόω, Esth. vii. 10 -- πη, Add.
Esth. vi. 15), and this (a) of the punishment of death pronounced upon Christ by the
Roman authorities, Matt. xxvii. 40, 42 ; Mark xv. 30, 32; Luke xxiii. 26 ; John xix, 25, 31;
Phil. ii, 8; Heb. xii. 2, ὑπέμεινε σταυρὸν αἰσχύνης καταφρονήσας; cf. Gal. v. 11, τὸ
σκάνδαλον τοῦ σταυροῦ. As to the bearing of the cross to the place of execution (see
Plutarch quoted above; Artemidor. Oneirocrit, ii. 56, 6 μέλλων σταυρῷ προσηλοῦσθαι

Σταυρός 878 Σταυρός

πρότερον αὐτὸν βαστάξει), Matt. xxvii. 32, Mark xv, 21, Luke xxiii, 26, John xix. 1}
the affixing of the accusation, John xix. 19 and parallels, cf. Zéckler, p. 484. Connected
with the bearing of the cross on the part of the condemned we have (Ὁ) the expression,
Matt. x. 38, ὃς οὐ λαμβάνει τὸν σταυρὸν αὐτοῦ καὶ ἀκολουθεῖ ὀπίσω pov; xvi. 24, εἴ τις
θέλει ὀπίσω μου ἐλθεῖν, ἀπαρνησάσθω ἑαυτὸν καὶ ἀράτω τὸν σταυρὸν αὐτοῦ καὶ
ἀκολουθείτω μοι; Mark viii. 34, x. 21; Luke ix. 23, xiv. 27, ὅστις οὐ βαστάζει τὸν
σταυρὸν ἑαυτοῦ καὶ ἔρχεται ὀπίσω pov, od δύναται εἶναί pov μαθητής. The comparison
would be understood as borrowed from the well-known. custom even apart from Christ’s
crucifixion (against Meyer and others). But by the reference to Himself, and to the
impending end of His life, Christ takes from the comparison all implication of actual
guilt; there remains only the reference to the sufferings in store for the disciples from the
world, sufferings by which the world separated them from itself, and thus a reference
only to reproach, ignominy, and death; cf. Heb. xiii. 13, τοίνυν ἐξερχώμεθα πρὸς αὐτὸν
ἔξω τῆς παρεμβολῆς τὸν ὀνειδισμὸν αὐτοῦ φέροντες. Accordingly σταυρός is in this sense
used of suffering for Christ’s sake (cf. Herm. Past. Vis. iii. 2. 1, εἵνεκεν τοῦ ὀνόματος), as also
Chrysostom explains, whereas Theophylact refers it to the τῶν τῆς σαρκὸς θελημάτων τὴν
νέκρωσιν ; cf. Ignatius, ad Trall. xi. 2, ἃ thought which is not supported by Gal. v. 24
(see σταυρόω) or Rom. vi. 6 (see συνσταυρόω). (ὁ) With the death of Christ upon the
cross is connected in substance a considerable part of the Pauline phraseology ; thus the
word of apostolic announcement is called 6 λόγος ὁ τοῦ σταυροῦ, 1 Cor. i. 18; cf.
Eph. ii. 16, ἀποκαταλλάξῃ τοὺς ἀμφοτέρους... TH θεῷ διὰ τοῦ σταυροῦ, 1.6. through the
death of ignominy and shame suffered by Christ; Col. i. 20, εἰρηνοποιήσας διὰ τοῦ αἵματος
τοῦ σταυροῦ αὐτοῦ; ii. 14, ἐξαλείψας τὸ καθ᾽ ἡμῶν χειρόγραφον . . . καὶ αὐτὸ ἦρκεν ἐκ τοῦ
μέσου προσηλώσας αὐτὸ τῷ σταυρῷ, according to which His death was both the judgment
and the execution of the sentence upon our sins (cf. Gal. iii, 13 under κατάρα), and thus
all depends upon it, ἵνα μὴ κενωθῇ ὁ σταυρὸς τοῦ Χριστοῦ. While the cross of Christ is
on the one hand the memorial of the relation between Him and the world, on the other
hand it is that upon which our redemption and salvation depend; and thus the apostle
makes the twofold declaration, Gal. vi. 14, ἐμοὶ δὲ μὴ γένοιτο καυχᾶσθαι εἰ μὴ ἐν τῷ
σταυρῷ τοῦ κυρίου ἡμῶν Iv Xv δι’ οὗ ἐμοὶ κόσμος ἐσταύρωται κἀγὼ κόσμῳ. Thus
antagonism to the cross of Christ is antagonism to redemption, to redemption accomplished
by the deepest humiliation, not by the display of power and glory (Phil. ii, 5-8),
Phil. iii. 11, ἐχθροὺς τοῦ σταυροῦ τοῦ Χριστοῦ ; Gal. vi. 14, ἵνα τῷ σταυρῷ τοῦ Χριστοῦ
μὴ διώκονται; ν. 11, ἄρα κατήργηται τὸ σκάνδαλον τοῦ σταυροῦ. This Pauline way of
speaking of Christ’s death differs from the Johannine and Petrine writings and the Epistle
to the Hebrews, which predicate of the blood or sacrifice of Christ (as Paul himself does
elsewhere) what is here predicated of the cross, for here it is not the idea of sacrifice as
such which is emphasized,—for this we have αἷμα τοῦ σταυροῦ, Col. i. 20,—but what
Christ experienced from the world has, as the full measure of His rejection, become in a
marvellous manner the means of redemption; and this peculiarity of His death—whicly

Σταυρός 876 Σταυρόω

os

also was a sacrifice—must needs be made prominent.—Cf. Zockler, Das Kreuz Christi,
1875; article “Crux” in Pauly’s Realencykl. ii, 768; Winer, Realwirterbuch, article
“ Kreuzigung.”

Σ ταυρόω, (I.) to make or drive in stukes or palisades; then to furnish with
palisades, to strengthen therewith, Thue. Diod. σταύρωμα, intrenchment, Xen., Thuc., Plut.,
Diod. (IL) Of the punishment of crucifixion =to crucify, synon. σκολοπίζειν, both,
however, rare in profane Greek, usually dvactavpody, syn. ἀνασκολοπίξζειν ; cf. Xen.
Anab. iii. 1. 17, ὃς καὶ τοῦ ἀδελφοῦ καὶ τεθνηκότος ἀποτεμὼν τὴν κεφαλὴν καὶ τὴν
χεῖρα ἀνεσταύρωσεν. In Herod. ἀνασκολοπίζειν is more frequent; even later, eg. in
Polyb., the latter still occurs side by side with dvacr., but the use of dvaor. grows and
prevails in Polyb., perhaps connected with the introduction of the cross from the
Carthaginians, which occurred about this time. In Plato, Gorg. 473 C, it may still, if
we keep in view the meaning in Xen., be = to empale; but that Polyb. had no longer in
mind the form of empalement is clear from viii. 23,6. Ini 11. 15, i. 24. 6, 1. 79. 4,
it is described as a Punic punishment of death; in v. 54. 6 as a Syrian. The simple
verb, Esth. vii. 10; Add. Esth. vi. 15 = nbn, to hang.

The preference for the verb in its simple form in N. Τὶ Greek is in keeping with the
circumstance that the N. T. writers dwell rather upon the fact of the punishment thus
inflicted, than upon the manner of its infliction by lifting up or suspending (ἀναστ.)..
(Artemidor. uses only the simple verb, Oncirocrit. i. 76, ii. 73.) It stands in the N, T.
(a) of the crucifixion of Christ, Matt. xx. 19, xxiii. 34, xxvi. 2, xxvii. 22, 23, 26, 31,
35, 38, xxviii. 5 ; Mark xv. 13, 14, 15, 20, 24, 25, 27, xvi. 6; Luke xxiii. 21, 23, 33,
xxiv. 7, 20; John xix. 6, 10, 15, 16, 18, 20, 23, 41; Acts ii 36, iv. 10; Rev. xi. 8;
1 Cor. ii. 8; 2 Cor. xiii. 4. The amazing contradiction between this most dishonourable
of punishments and Him on whom it was inflicted, is expressed in 1 Cor. ii. 8, τὸν
κύριον τῆς δόξης ἐσταύρωσαν. Hence Χριστὸς éoravpwpévos is the characteristic
expression for the sum and substance of the apostolic preaching, 1 Cor. i. 23, ii. 2, Gal.
iii. 1 (cf. Matt. xx. 19, xxviii. 5; Mark xvi. 6), made significant by the fact which is
further true of Him, ἐσταυρώθη ἐξ ἀσθενείας, ἀλλὰ ξῇ ἐκ δυνάμεως θεοῦ, 2 Cor. xiii. 4,
and further, again, because He was crucified ὑπὲρ ἡμῶν; cf. 2 Cor. i. 13, μὴ Παῦλος
ἐσταυρώθη ὑπὲρ ὑμῶν; This leads on (Ὁ) to the figurative use of the word, Gal. v. 24,
of δὲ τοῦ Xv. "Iv. τὴν σάρκα ἐσταύρωσαν σὺν τοῖς παθήμασιν καὶ ταῖς ἐπιθυμίαις,
which is not to be understood of sanctification, of the progressive conflict against sinful
lusts, but of what has taken place and is accomplished in and through fellowship with
the Crucified One, here expressed as the act of oneself, but in Rom. vi. 6 as an experience
(explained under παλαίος) ; for σάρξ, as a determining power in the case of those who
are τοῦ Χριστοῦ, is a thing of the past; cf. ver. 25, εἰ ζῶμεν πνεύματι. In like manner
he who belongs to Christ experiences, in fellowship with Him, what Christ experienced
from the world, ἐσταύρωται τῷ κόσμῳ, Gal. vi, 14; and this relation to the Crucified in

Σταυρόω 877 Στοιχεῖον

turn brings with it the fulfilment in the case of the world of what the world had done to
Christ, δ οὗ ἐμοὶ κόσμος ἐσταύρωται.

᾿Ανασταυρόω, to crucify, literally to bring to the cross, to lift up upon the cross,
but never = to crucify again, see σταυρόω ; and thus in Heb. vi. 6 of the sin of apostasy,
ἀνασταυροῦντας ἑαυτοῖς τὸν υἱὸν τοῦ θεοῦ καὶ παραδευγματίζοντες ; cf. Heb. x. 29,
ὁ τὸν υἱὸν τοῦ θεοῦ καταπατήσας καὶ τὸ αἷμα τῆς διαθήκης κοινὸν ἡγησάμενος, which
means that the persons referred to will not have Christ to be anything more to them
than did they who crucified Him; ef. 1 Cor, xi. 27, ἔνοχος τοῦ σώματος καὶ τοῦ αἵματος
κυρίου. Certainly ἀνα in many compounds signifies both wp and back, eg. ἀνασκευάζειν,
ἀναπλεῖν, et al. ; but the usage of ἀναστ. is too fixed, and the classical colouring of the
Greek of the Epistle to the Hebrews leads to the opinion that the compound verb is
chosen simply instead of the simple, which is unused in profane Greek; the connection,
moreover, especially the παραδευγματίζειν τὸν υἱὸν τοῦ θεοῦ, not only forbids the
rendering to crucify again, but obliges us to adopt the signification to eruci/y.

Συνσταυρόω, to crucify with, not in profane Greek; (a) of the crucifixion of
several; John xix. 32, τινά τινι, as also Lachm., Tisch., Treg, Westc. read in Matt.
xxvii. 44, instead of σύν τινι, while in Mark xv. 32 they read σύν instead of the dative
of the Rec. (Ὁ) Figuratively, Rom. vi. 6, ὁ παλαιὸς ἡμῶν ἄνθρωπος συνεσταυρώθη ;
see παλαιός. Experiencing this, the relation of subjection to the law is at an end, Gal.
ii. 19, 20, διὰ νόμου νόμῳ ἀπέθανον ἵνα θεῷ ζήσω" Χριστῷ συνεσταύρωμαι; cf. iii. 13.

Στέλλω. In the LXX. 2 Mace, v. 1; Wisd. xiv. 1. In Mal. ii. ὅ =nnn, Niphal.
Also ᾿Δποστέλλω with ἐξαποστέλλω is the usual word for nbvi, but Ἵ" nv = ἐκτείνειν.----
᾿Απόστολος often occurs in Dem. as a name for the fleet, eg. iii, 5, xviii. 107. In the
LXX. only once =v, 1 Kings xiv. 6. (a) Generally, one sent, 2 Cor. viii. 23,
ἀπόστολοι ἐκκλησιῶν ; Phil. ii, 25, ὑμῶν ἀπόστολος. (Ὁ) As a term. techn. to denote
the apostles. This perhaps is connected with the use of mov in post-biblical Hebrew to
designate the priests and rulers of the synagogue, describing them as delegates of the
churches or of God; see Levy, Chald. Worterb. iiber die Targ. under πὸ, who quotes
Kiddush 280, “The priests are in the sacrifices to be regarded as sent by God; they
cannot be regarded as sent by us, for we of ourselves dare not offer any sacrifice;” and
herewith cf. Berachoth v. 5, in. ow Sy mde, “he who is commissioned by any one is
as he who commissions himself.” Elsewhere mvj, the overseer of the synagogue, the
president of the Sanhedrim, is the person “delegated,” ae, by the community. If
᾿Απόστολος thus includes mvj, there is in the term an abrogation of O. T. institutions ;
cf. Matt. xix. 28.--᾿Αποστολή is (a) active, a sending forth, letting go, liberating, Eccles,
viii. 8; (Ὁ) passive, a thing sent, present ; (c) the office of apostle, Acts. 1, 25,

Σ τοιχεῖον, τό, from στοῖχος, row, στοιχέω, to put or go in a row =one of a series,
κατὰ στοικεῖον, in (alphabetical) succession, Curtius 195, In usage it signifies (a) a letter

Στοιχεῖον 878 Στοιχεῖον

of the alphabet, not as a written sign but as one of a series, a constituent part, or one of
the primary elements or beginnings of syllables and words, Plat. Crat. 434 A, τὰ
στοιχεῖα ἐξ ὧν τὰ πρῶτα ὀνόματά τις ξυνθήσει ; Def. 414 E, στοιχεῖα φωνῆς φωνὴ
ἀσύνθετος ; Cornut. theol. graec. epit. 22, πλεονάζοντος τοῦ στοιχείου ; Aristot. et al.,
τὰ στοιχεῖα, the alphabet, Xen. Mem. ii. 1. 1, σκοπῶμεν ἀρξάμενοι ἀπὸ τῆς τροφῆς
ὥσπερ ἀπὸ τῶν στοιχείων... Δοκεῖ γοῦν μοι ἡ τροφὴ ἀρχὴ εἶναι" οὐδὲ yap ζῴη γ᾽
ἂν τις εἰ μὴ τρέφοιτος (Ὁ) Since Plato it signifies the first principles, elements, of
which the world and all in the world consist; Plat. Theaet. 201 E, τὰ πρῶτα οἱονπερεὶ
στοιχεῖα ἐξ ὧν ἡμεῖς τε ξυγκείμεθα καὶ τἄλλα ; since Aristotle to be distinguished from
the synonymous ἀρχαΐ as the causae materiales of the formales ; cf. Bonitz, ind. Arist. s.v.,
hence ἀρχαΐ te καὶ στοιχεῖα often conjoined; Plut. de plac. phil. i. 2 (875 C), στοιχεῖα
μὲν καλοῦμεν γῆν, ὕδωρ, ἀέρα, wip. But earth and water are derived from the ὕλη
ἄμορφος καὶ ἀειδής, 1.0. their ἀρχή, for ἀρχὰς δὲ λέγομεν ὅτε οὐκ ἔχει Te πρότερον ἐξ od
γεννᾶται, Hence τὰ στοιχεῖα in the common language is=that of which the world
consists ; Cornut. 26, τὸν “Athavtra . .. ἔχειν κιόνας μακράς, Tas τῶν στοιχείων
δυνάμεις, καθ᾽ ἃς τὰ μὲν ἀνωφερῆ ἐστι, τὰ δὲ κατωφερῆς. In O. T. Greek only thus,
and in the LXX, only Wisd. vii. 17, εἰδέναι σύστασιν κόσμου καὶ ἐνέργειαν στοιχείων ;
4 Mace. xii. 13, τοὺς ὁμοιοπαθεῖς καὶ ἐκ τῶν αὐτῶν γεγονότας στοιχείων ; xix. 18,
δ ἑαυτῶν γὰρ τὰ στοιχεῖα μεθαρμοζόμενα. Often in Philo and Josephus, In 2 Pet.
iii. 10, 12, οὐρανοί and crovyeia are twice named as distinct things; and στουχεῖα here
are not the stars, as in later Greek οὐράνια στοιχεῖα (Justin M. Apol. ii. 5; Theophil.
ad Autol. 1, 4. 9), and as the stars are perhaps thus designated by στουχεῖα alone, but
very seldom; στοιχεῖα here denotes the earth, this part of creation; cf. ver. 13, where
καινοὺς οὐρανοὺς καὶ καινὴν γῆν are employed instead of ovp. καὶ στοιχεῖα, because this
latter would be inappropriate to the concluding words ἐν οἷς δικ. κατοικεῖ, Cf. Just. M.
dial. ο. Tryph. 285 C, ἢ ὅτι πρὸς ἑαυτὸν ἔλεγεν ὁ θς Ποιήσωμεν... ἢ ὅτι πρὸς τὰ
στοιχεῖα, τουτέστι τὴν γῆν καὶ τὰ ἄλλα ὁμοίως ἐξ ὧν νοοῦμεν τὸν ἄνθρωπον γεγονέναι.
—Later (c) στοιχεῖα is also employed to designate the first principles, the fundamental
elements of knowledge, etc.; rarely in Attic Greek, and usually with the genitive,
eg. Cornut. 14, στοιχεῖον παιδείας ἐστὶ τὸ ἀφορᾶν πρὸς τὸ θεῖον κιτιλ.; Plut. de puer.
educ. 16 (12 ©), δύο γὰρ ταῦτα ὡσπερεὶ στοιχεῖα τῆς ἀρετῆς εἰσίν, ἐλπίς τε τιμῆς
καὶ φόβος τιμωρίας. Cf. Diog. 1. x. 37, ποιήσασθαι δεῖ καὶ τοιαύτην τινὰ ἐπιτομὴν
καὶ στοιχείωσιν τῶν ὅλων δόξων. Ibid. 44=“instruction in first or elementary
principles ;” cf. Galen in Wetstein on Gal. iv. 3, μηδὲ τὰ στοιχεῖα τῆς “Ἱπποκράτους
τέχνης ἐπιστάμενος. Without the genitive, Plut. Marcell. xvii. 5, ὑποθέσεις. ..
καθαρωτέροις στοιχείοις ypadopevat. In this sense Heb. v. 12, διδάσκειν τίνα τὰ
στοιχεῖα τῆς ἀρχῆς τῶν λογίων τοῦ θεοῦ, where τῆς apy. strengthens the conception
=“the first elements of all;” compare the contrast between διδάσκαλος and νήπιος,
vv. 12,13. In this sense as peculiar to later Greek it must be taken also, as the ὅτε

ἣμεν νήπιοι shows, in Gal, iv. 3, and in ver, 9 also; likewise in Col. 11, 8, 20; Gal. iv. 3,
20

Στοιχεῖον 879 Στοιχεῖον

οὕτως... 80. ὡς ὁ κληρονόμος ἐφ᾽ ὅσον χρόνον νήπιός ἐστιν, ὑπὸ ἐπιτρόποις ἐστὶν

. καὶ ἡμεῖς ὅτε ἣμεν νήπιοι, ὑπὸ τὰ στοιχεῖα τοῦ κόσμου ἤμεθα δεδουλωμένοι.
Cf. iii, 24, ὁ νόμος παιδαγωγὸς ἡμῶν γέγονεν ; iv. 4, τοὺς ὑπὸ νόμον. That the point
of the comparison does not lie simply in δεδουλωμένοι, but that the στ. τ. Κ᾿ answers
to the ἐπιτρόποις κιτιλ., and therefore denotes the law, is confirmed by ver. 9, πῶς
ἐπιστρέφετε πάλιν ἐπὶ τὰ ἀσθενῆ καὶ πτῶχα στοιχεῖα ols πάλιν ἄνωθεν δουλεῦσαι
θέλετε; οἵ, ver. 10, ἡμέρας παρατηρεῖσθε καὶ μῆνας καὶ καιροὺς καὶ ἐνιαυτούς. Had
the apostle meant that, because the law had to do with days, months, etc., there was
a servitude to the elements of which the world consists, he would not have used
δεδουλωμένοι, but probably οἷς πάλιν δουλεύειν Oér., for this expression would have
denoted idolatry. If this be taken as answering to the former heathenism of the
readers (ver. 8), the apostle would be placing the law of Israel—for it is of the time of
this law, and of the past of the Israel of God (vi. 16), that he is certainly speaking
in ver. 3—on a par with heathenism, and the question would remain, in what way
could he designate servitude to the law as servitude to the material elements of
which the world consists? These elements are not days, sabbaths, feasts, etc. There is
no warrant for appeal to the earliest exegesists, for they by στοικ, τ. κ᾿ understood, not
so much the elements, but primarily the stars, ete., acccrding to which days, ete. are
regulated, see Suicer, Tes. s.v., and only secondarily water and fire. It is evident that
τοῦ κόσμου is not in keeping with this view; and how little such an explanation suits
Col. ii. 9, 20, is clear from ver. 17, where of these στοιχεῖα it is said, ἅ ἐστιν σκιὰ τῶν
μελλόντων, τὸ δὲ σῶμα Χριστοῦ. Theophylact, moreover, recognises another explanation,
τινὲς δὲ τὸν στοιχειώδη Kal εἰσαγωγικὸν νόμον ἐνόησαν, and this is the true one. In
relation to what the πλήρωμα tod χρόνου accomplished, Gal. iv. 4, viz. the νῦν δὲ
γνόντες θεόν, μᾶλλον δὲ γνωσθέντες ὑπὸ θεοῦ, the times past provided in the law,
intended for the childhood and minority of the heir, only στοιχεῖα, elements. Regarded
as a person, the law was παιδαγωγός and ἐπίτροπος, in its contents it presented only
στοιχεῖα (cf. Heb, vii. 19, οὐδὲν γὰρ éredeiwoev ὁ νόμος), and these are only πτῶχα
καὶ ἀσθενῆ στοιχεῖα, ver. 9 (cf. Heb. vii. 18, διὰ τὸ αὐτῆς ἀσθενὲς καὶ ἀνωφελές) ;
for they give no idea of the whole, they contain nothing of the possessions in store for
the heir, but merely a σκιὰ τῶν μελλόντων, τὸ δὲ σῶμα τοῦ Χριστοῦ, Col. ii, 16, and face
to face with the full salvation they may, nay must, be designated merely στοιχεῖα τοῦ
κόσμου. This genitive is not indeed gen. part. as in στ. παιδείας, τέχνης, but the gen.
poss, or qualitatis, The law is characterized according to that which it presents, as
κόσμος to βασιλεία τ. θ. (1 Cor. xv. 50), to τὰ ἐπουράνια (ef. iv. 21 sqq,.), to Χριστός
(Col. ii. 20), to the sphere of life of those who belong εἰς Χριστόν (Gal. iii. 24), who are
raised with Him to a new life, and through Him have entered upon the free possession
of the inheritance. The στοιχεῖα which the law presents possess, as its purposes also
show, the features of the κότμος, because they have to do with life cosmically conditioned

and formed. Cf. Col. ii. 20, εἰ ἀπεθάνετε σὺν Χριστῷ ἀπὸ τῶν στοιχείων τοῦ κόσμου

os

Στοιχεῖον 880 ᾿Αποστρέφω

(cf. Gal. vi. 14, δ οὗ ἐμοὶ κόσμος ἐσταύρωται κἀγὼ κόσμῳ), τέ ὡς ζῶντες ἐν κόσμῳ
δογματίζεσθε; The law constitutes and gives elementary nurture and instruction to
those who have at present no other sphere of life save the κόσμος, and therefore these
στοιχεῖα are such, belonging as they do to the sphere of the κόσμος, and partaking of
its nature; hence Col. ii, 8, κατὰ τὴν παράδοσιν ἀνθρώπων, κατὰ τὰ στοιχεῖα τοῦ
κόσμου καὶ οὐ κατὰ Χριστόν, where στοῖχ. τ. «. characterizes as to its contents what
παράδοσις ἀνθρ. designates as to its origin (not identical here with the νόμος παιδαγωγός).
The στοιχεῖα are the elements which bear in them the nature or character of the world,
and not of Christ. For the earlier literature, see Wolff, Curae philol. on Gal. iv. 3; for
the later, Meyer = Sieffert on Gal. iv. 3, and Grimm, Clavis, sv. Compare also Delitzsch,
“Horae Hebr. et Talm.” in the Zeitschr. fiir die gesammte Luther, Theol. 1878, p. 404 sqq.,
who explains στ. τ. x, as “having to do with things of the outward visible world,” and
refers to τὸ ἅγιον κοσμικόν, Heb. ix. 1.

Σ τρέφω. Lachm,, Tisch. Treg., Westc. read στραφῶσιν for ἐπιστραφῶσιν in John
xii. 40. Cf. 1 Kings xviii. 37, ἔστρεψας τὴν καρδίαν τοῦ λαοῦ τούτου ὀπίσω : cf. Acts
vii. 39. But the difficulty remains that the direction is not stated. We must compare
the absolute στρέφεσθαι = to turn oneself from the course prescribed, as in Ps. Ixxviii. 9,
ἐστράφησαν ἐν ἡμέρᾳ πολέμου, the main point being not the whither but the whence,
the change or turning. In the LXX.= ἼΞΠ (also= ἀνα-, ἀπο-, ἐκ-, ἐπι-, KaTa-, μετα-
στρέφω, μεταβάλλωθ. The word denoting moral and religious change is mw; see
ἀποστρέφειν, ἐπιστρέφειν.

᾿Αποστρέφω, aor. ἀπέστρεψα; perf. ἀπέστροφα;; aorist middle and passive,
ἀπεστράφην ; future, ἀποστραφήσομαι, Num. xxv. 4, xxxii. 15; 2 Sam. xi. 15, οἱ al.;
while the future middle ἀποστρέψομαι does not appear in biblical Greek. Primarily
transitive = to turn away from, to cause any person or thing to turn; then intransitive,
to turn oneself, to turn round. Passive, to twrn oneself from or away, hence, for example,
to shun any one; then also = to flee, to fall away from, according to the situation
indicated, but never absolutely, of moral conversion or imprevement. Homer, Herod.,
Xen., Soph., Plutarch. That the passive is to be taken as a middle passive, and not as
a middle, is clear not only from the future ἀποστραφήσομαι peculiar to biblical Greek,
and the aorist found in Greek usage throughout ἀπεστράφην, but also from the other
compound καταστρέφω, whose middle has a middle sense = 7 resign myself to, while the
passive is = 7 am made subservient to, see (c). The word is as rare in N. T. Greek as it
is frequent in the O. T., where it is = Ὃ Hiphil, snp Hiphil, nav Hiphil, 1», 230 Kal
and Hiph., map, et al.; but especially = aw Kal and Hiphil, which more frequently is =
ἐπιστρέφω ; also = ἀναστρέφω, ἐπαναστρέφω, ὑποστρέφω, and often is rendered by other
synonyms. (I.) Transitive, (α) to turn away from = ὙΠ, eg. μαλακίαν ἀπό τινος,
Ex, xxiii. 25; Job xxxiii, 17, ἄνθρωπον ἀπὸ ἀδικίας. Prov. iv. 27, τὸν πόδα ἀπὸ ὁδοῦ

a

κακῆς. = DH, always in the combination τὸ πρόσωπον ἀπό τινος, or merely τὸ

᾿Αποστρέφω 881 ᾿Επιστρέφω

πρόσωπον, Ex. iii. 6, Deut. xxxi. 17, 18, xxxii. 20, and especially in the Psalins
(sometimes in this combination also = ὙΠ, 2 Chron. xxx. 9; 303, Ezek. vii. 22 ;
Isa. xxxviii. 2, ct al.; WD, 1 Kings ii. 16, e al). V2Y9 and pdyn, τὸν ὀφθαλμόν,
Ps. οχίχ. 37; Prov. xxviii. 27; Isa. i. 15. Thus in the N. T., τὴν ἀκοὴν ἀπὸ τῆς
ἀληθείας, 2 Tim. iv. 4; ef. Jer. xliv. 5; Rom. xi. 26, ἀποστρέψει ἀσεβείας ἀπὸ ᾿Ιακώβ
(from Isa. lix. 20); ef. Ezek. xxiii. 48—Luke xxiii. 14, ὡς ἀποστρέφοντα τὸν λαόν =
to alienate ; cf. 2 Chron. xviii. 31; Jer. xli. 10, in another situation. (Ὁ) To turn round,
to cause one to turn round, therefore = to bring or lead back = 2H, Gen. xxiv. 5, 6, 8;
Deut. xxviii. 68; 1 Sam. vi. 21; Jer. xxx. 3, et al. Thus in the N. T. Matt. xxvii. 3,
τὰ τριάκοντα ἀργύρια (Tisch., Treg, Weste., ἔστρεψεν) ; xxvi. 52, ἀπόστρεψον τὴν
μάχαιράν σου εἰς τὸν τόπον αὐτῆς. Further = 20, to make to cease, Gen. xxiv. 5, 6, 8 ;
Deut. xxviii, 68; 1 Sam. vi. 21; Jer. xxx. 3, e¢ al. maw, Ezek. vii. 24, xii. 23,
xvi. 40, xxiii. 27, 48, xxxiv. 10; Hos. ii. 11. (c) Passive = to be turned; hence = ¢o
remove, to avert oneself ; then = to be turned rownd, to turn round or back. That this is
to be taken as the medial passive, and not as the middle, is clear from eg. Ps. xxxv. 4,
ἀποστραφείησαν εἰς τὰ ὀπίσω καὶ καταισχυνθείησαν of λογιξόμενοί μοι κακά; xl. 15,
Ιχχ. 3, exxix. 5, with Isa. xlii 17, αὐτοὶ δὲ ἀπεστράφησαν εἰς τὰ ὀπίσω (here every-
where = Dd). The connection shows whether it is used in a passive or in a reflective
sense; in the former, eg., 1 Sam. xxx. 22; Gen. xliiii 12, e¢ al; in the latter,
Josh. xxii. 16, 18, 29, ἀποστραφῆναι ἀπὸ κυρίου = 1D; syn. ἀποστῆναι. Jer. xxv. 15,
ἀποστράφητε ἕκαστος ἀπὸ τῆς ὁδοῦ αὐτοῦ. Ps. xviii. 38 and often = av. 1 Kings
x.14=m, In the N. T. only ἀποστρέφεσθαί τινα, to turn oneself from one; in the
LXX. almost always ἀπό or ἐκ with the Acc, Isa. xv. 6, σὺ ἀπεστράφης pe, λέγει
κύριος, ὀπίσω πορεύσῃ = εἶ). Hos. viii. 3 = m3, in classical Greek only sometimes with
the Acc. Ar. Pax, 666, αὐτὸς ἀποστραφήσεται αὐτὸν ὁ πατήρ. Eur. Suppl. 171.
Xen. Cyr. v. δ. 36, ἢ καὶ φιλήσω σε; καὶ οὐκ ἀποστρέψῃ pe ὥσπερ ἄρτι. Later often,
eg. Polyb. ix. 39. 6, τὴν Αἰτωλῶν φιλίαν, to give up, to refer back. In ῬΙαῦ,
ἀποστρέφεσθαί τι, to abhor something. Matt. ν. 42, τὸν θέλοντα ἀπό σου δανίσασθαι
μὴ ἀποστραφῇς. Philo, quod det. pot. insid. i. 209. 28, ὁ δὲ ἅτε ἀγαθὸς ὧν καὶ ἵλεως
τοὺς ἱκέτας οὐκ ἀποστρέφεται. Heb. xii. 25, οἱ τὸν ἀπ᾽ οὐρανῶν ἀποστρεφόμενοι.
2 Tim. i. 15, iv. 4; Tit. 1, 14. (IL) Intransitive, to turn oneself from, to turn back or
round, eg. ἀπὸ τῆς ἀνομίας, ἐς τῶν ἀνομιῶν, ἐκ τῆς δικαιοσύνης, Ezek, iii. 19, 20, and
often; even side by side with the transitive ἀ., eg. Ezek. xviii. 8, 17, τὴν χεῖρα
ἀποστρέφειν ἀπὸ ἀδικίας ; cf. with vv. 21, 28 -- δι, So in the N. T. Acts iii, 26,
ἐν τῷ ἀποστρέφειν ἕκαστον ἀπὸ τῶν πονηριῶν tpdv—Absolutely, in a moral and
religious sense = to turn oneself, syn. with μετανοεῖν, ἐπιστρέφειν, it does not occur
except in Isa, xxx. 15, ὅταν ἀποστραφεὶς στενάξῃς, τότε σωθήσῃ; in some MSS.
Jer. iii, 12, ἀποστρέφεσθαι πρὸς τὸν κύριον, but Vat. and Alex. read émiotp. As synon.
with μετανοεῖν, but not in the religious sense, it stands by itself, 1 Sam. xv. 29, οὐκ
ἀποστρέψει οὐδὲ μετανοήσει κύριος. --- Ἐπιστρέφειν occurs in the passive as = to be

᾿Αποστρέφω 882 Τέλος

turned ; cf. the act. trans. 2 Chron. xix. 4, ἐπέστρεψεν αὐτοὺς ἐπὶ κύριον θεὸν τῶν
πατέρων αὐτῶν, in 1 Pet. ii. 25, ἦτε ὡς πρόβατα πλανώμενοι, GAN ἐπεστράφητε viv ἐπὶ
τὸν ποιμένα x.T.r.; cf. Lam. v. 21 (Isa. xlix. 6; Ezek. xxxiv. 4,16). Usually, however,
reflective, see Hos. xiv. 2, 3, Joel ii. 12, yet mostly in the active.

Σώξω--ζὼ Ν iphal and Hiphil, nb» Piel, Niphal, and Hiphil, and especially yw.
The frequent use of σωτήρ in the Pastoral Epistles must be traced back to the usage
of the O. T., where the word is always joined with the genitive of the object; and its
rare employment in the other N. T. writings with reference to God is owing to its
employment in profane Greek as a name for Zeus—Xwtnpéa in the LXX. is, as a
rule = A, nyAws, MRA, -- ΠΟΒ, 2 Sam. xv, 14; Dan. xi. 42.--- Σωτήριος in the LXX.
is the term. techn. for the Dn, the thank-offerings; and analogously in profane Greek.

Σῶμα is in the LXX. = W3, see σάρξ; also = 3, ™3, 1 Sam, xxxi. 10, 12; ΤΌΣ),
Dan. x. 6; Deut. xxi. 23; Josh. viii, 29; 1 Kings xiii 22 sqq. 0¥3, Dan, iii, 28, 29,
iv. 30, v. 23, vii. 11.

Ταπεινός is in the LXX. chiefly = ‘Y (usually = πτωχός, also πένης, ἀσθενής),
Ps. xviii. 28, lxxxii. 3; Isa. xiv. 32, xxxii. 7, xlix. 13, liv. 11, lxvi. 2; Jer. xxii. 16;
Amos ii. 7; Prov. iii. 34. — Ταπεινόω is used in the LXX. specially of the humbling
of the sinner by divine chastisement, 1 Kings viii. 35; 2 Chron. vi. 26; Ps. cxix. 67,
71, 75, 107; Isa. ii, 11, 17, iii. 16; Hos. v. 5. Compare also Job xxii. 23; Ps, li, 19;
Isa. lviii. 3, 5, 10. Also = may, yx Hiphil and Niphal; occasionally = ΠῚ Piel, 5S,
δὲ αἱ. --- Ταπείνωσις occurs actively in Aristotle, Rhet. Alex, 4, τῶν μὲν ἐνδόξων
ταπείνωσις, τῶν δὲ ἀδόξων αὔξησις. It nowhere occurs in biblical Greek of disposition ;
cf. Prov. xxvi. 19, κρείσσων πραὔθυμος μετὰ ταπεινώσεως ἢ ὃς διαιρεῖται σκῦλα μετὰ
ὑβριστῶν. In the LXX. = Ὁ»), Gen. xvi. 11, xxix. 31, χχχὶ, 42, xli. 52; Deut. xxvi. 7;
1 Sam. i. 11; 2 Sam. xvi. 12; 2 Kings xiv, 26; Neh, ix. 9; Ps. ix, 14, xxii 22,
xxv. 18, οὐ al., always denoting a condition evoking the pity of God.

Τέλος is in the LXX. Eccles. vii. 3, Isa. ix. 7, τῆς εἰρήνης οὐκ ἔστιν τέλος = YP.
Prayer of Azarias 10, μὴ παραδῷς ἡμᾶς εἰς τέλος διὰ τὸ ὄνομά cov. Eis τέλος is
specially used in the LXX, as = mab, and occasionally otherwise; always = to the end.
Job xiv. 20, xx, 7, xxiii. 7; Ps. ix. 7,19, x. 11, xliv. 25, and often. (Τέλος, on the
whole, occurs seldom in the LXX., save in adverbial combinations.) Eccles. xii, 13,
τέλος λόγου" θεὸν φοβοῦ = Hip. In the sense, tag = D320, NDI, Num. xxxi. 28 sqq.;
Ley. xxvii. 23. — Τ᾿ ελέω, cf. Isa. lv. 11, ἕως ἂν τελεσθῇ ὅσα ἂν ἠθέλησα. Thus synon.
with πληροῦν, of the fulfilment of prophecy. — Τέλειος, see Ex. xii. 5, of offerings.
Cf. 1 Cor. ii. 6 with 1 Chron. xxv. 8, ἔβαλον κλήρους κατὰ τὸν μικρὸν Kal κατὰ τὸν
μέγαν, τελείων καὶ μανθανόντων, ΟΡΡΓΩΣ P22. Sometimes = pov ; always in the com-
bination καρδία τελεία, 1 Kings viii, 62, xi. 4, xv. ὃ, 14; 1 Chron. xxviii. 9 (see
πλήρης, 2 Kings xx. 3; 1 Chron. xxix. 9; 2 Chron. xv, 17, xvi. 9, xix. 9, xxv. 2);

Τέλος 883 Περιτέμνω

----

also = d.9R, which is usually rendered ἄμωμος. ---- Τελείως, Judith xi. 6; 2 Mace.
xii. 42; 3 Mace. iii, 26, vii. 22.— Τελειότης, Prov. xi. 3 = ΠΏΣ, -- Τελειόω is in
1 Kings vii. 21, xiv. 10 = npn. In John xix. 28 the verb denotes the final or con-
cluding accomplishment of prophecy with reference to Christ’s sufferings as a whole, ἵνα
τελειωθῇ ἡ γραφή, as distinct from ἵνα πληρωθῇ. What had occurred was not τελείον
until this was done. — Τελείωσιες is usually in the LXX. (like τελειοῦν τὰς χεῖρας =
NbD; elsewhere πληροῦν) = DNbD, of the sacrifice upon admission to the priest's office,
Ex. xxix. 22 sqq.; Lev. vii. 37, viii, 21 sqq.— Τελειωτής, in Heb. xii. 2, signifies
“who brings faith to its goal;” cf. Polyb, ii. 40. 2, ἧς ἀρχηγὸν μὲν καὶ καθ᾽ ἡγημόνα τῆς
ὅχης ἐπιβολῆς "άρατον νομιστέον... ἀγωνιστὴν δὲ καὶ τελεσιουργὸν τῆς πράξεως κιτιλ.
---Σ υντελέω is in the LXX. the usual word for nba ; occasionally = nvy, pin, ndvi, et al.
-Συντέλεια in the LXX. is often = 79; occasionally also 7'?, OF, e al. Cf. Ecclus.
xi. 27, ἐν συντελείᾳ ἀνθρώπου ἀποκάλυψις ἔργων αὐτοῦ ; cf. ver. 28, mpd τελευτῆς ;
xxi, 11, συντέλεια τοῦ φόβου κυρίου σοφία; xxxiii, 24, χχχίχ. 28, ἐν καιρῷ συντελείας ;
not, therefore, anywhere in an historico-redemptive sense.

Τέμνω, τεμῶ, ἔτεμον, τέτμηκα, ἐτμήθην, to cut, in biblical Greek only in the LXX.
and Apocrypha, and seldom there = 1», of pruning the vine, Lev. xxv. 3, 4; Isa. v. 5;=
nn, 2 Kings vi. 4; Dan. ii, 45 = ypyp, Ex. xxxix. 3. Elsewhere Wisd. v. 12; 4 Macc,
ix, 17, x. 19.

Κατατομή, ἡ, a cutting away, or asunder, only in later Greek and actively.
In biblical Greek only in Phil. iii, 2, passively, βλέπετε τὴν κατατομήν ; cf. ver. 3, ἡμεῖς
γάρ ἐσμεν ἡ περιτομὴ of πνεύματι θεοῦ λατρεύοντες, to denote the Jewish false
teachers, οὗ ἐν σαρκὶ πεποιθότες, since their περιτομή by their opposition amounted to
a κατατομή, 1.6. not “to a mere cutting which had been inflicted on the body ” (Hofmann,
Meyer; cf. xataréuvew, Lev. xxi. 5, 1 Kings xviii. 28, where xatar. also signifies to
cut asunder or off, as in Isa. xv. 2), but to a cutting off which excluded from the Church
of God; οὗ Deut. xxiii. 1, οὐκ εἰσελεύσεται θλαδίας οὐδὲ ἀποκεκομμένος εἰς ἐκκλησίαν
κυρίου; see ἀποκόπτω. Further compare Isa. lvi. 3.

Περιτέμνω, to cut round, to cut off, to circumcise, LXX.= yn, interchanged with
περικαθαρίξειν, Deut. xxx. 6; cf. Lev. xix. 23, and so exclusively and κατ᾽ ἐξ. for
circumcision, that when bw» is used with another object, as=to cut off, as in Job xiv. 2,
Ps, xe. 6, exviii. 10, 11, 12, another rendering is chosen (ἐκπέπτω, ἀποπίπτω, ἀμύνομαι),
though profane usage would have allowed the rendering zepir., especially in Ps.
exviil. 10,11,12. Only once does περίτ. stand with another object than ἀκροβυστία
or σάρκα, ἀρσενικόν, υἱόν, etc., namely in Ezek. xvi. 4, τὸν ὄμφαλον -- ΓΞ, which in
Ex. iv. 25 is used of circumcision κατ᾽ ἐξ, In Jer. iv. 4 it answers to 110 Hiphil, but
still in the sense of circumcision, περιτμήθητε (89) τῷ θεῷ ὑμῶν καὶ περιτέμνεσθε
(DN for περιελέσθαι) τὴν σκληροκαρδίαν ὑμῶν. Everywhere else =), Gen. xvii. 10,

Περιτέμνω 884 Περιτομή

11, 12, 14, 23, 24-27, xxi. 4, xxxiv. 15, 17, 22, 24; Ex. xii. 44, 48; Lev. xii 3;
Deut. x. 16; Josh. v. 2, 3, 4, 7, 8; Jer. iv. 4, ix. 24. Thus in Herod. the middle=to
circumeise oneself ; ii. 36. 2, τὰ αἰδοῖα ὧχλοι μὲν ἐῶσι ὡς ἐγένοντο, πλὴν ὅσοι ἀπὸ τούτων
ἔμαθον, Αἰγύπτιοι δὲ περιτάμνονται; ibid. 104. 1, μοῦνοι πάντων ἀνθρώπων Κόλχοι καὶ
«Αἰγύπτιοι καὶ Αἰθίοπες περιτάμνονται ἀπ᾽ ἀρχῆς τὰ αἰδοῖα. In like manner the middle,
Diod. Sic. iii, 32; Josephus, 6. Ap. i. 22. 5, ii. 13. 4, 5,6; Ant. 1.10. ὅ. The active,
Ant, i. 12. 2, the passive there also. The middle in Philo. In the LXX. the active,
Gen. xvii. 23, 27; Ex. iv. 25, xii. 44, 48; Lev. xii. 3; Josh. v. 2, 3,4, 7. In the
Apocrypha, 1 Macc. i. 60, 61; 2 Mace, vi. 11; 4 Mace. iv. 25. The passive,
Gen. xvii. 10, 12, 13, 14, 26, xxxiv. 15; Josh. v. 8; Jer. ix. 24; Ezek. xvi. 4. The
middle with aorist middle, Gen. xvii. 24, 25, xxxiv. 17, 22; Deut. x. 16; with passive
aorist or. future, Gen. xvii. 11; Jer. iv. 4; Judith xiv. 10. In the Ν T. the active,
Luke i. 59, 11, 21; John vii. 22; Acts vii. 8, xv. 5, xvi. 3, xxi. 21. In Paul’s writings
only the passive or middle, 1 Cor, vii. 18; Gal. ii. 3, v. 2, 3, vi. 12, 13; Col. ii. 11; cf
Acts xv. 1, 24—Cf. Winer, Realwérterb. i. 156 sqq.; Riehm, Handwérterb. 168 sqq.;
von Orelli in Herzog’s Encyklop. 2nd ed. ii. 343; Oehler, Theol. des A. T. ὃ 87 sqq. In
the N. T. it is used mostly in its historico-redemptive meaning with reference to the
covenant people (Judith xiv. 10, περιετέμετο τὴν σάρκα τῆς ἀκροβυστίας αὐτοῦ καὶ
προσετέθη πρὸς τὸν οἶκον ᾿Ισραήν ; cf. Joseph. Vit. 23, τούτους περιτέμνεσθαι τῶν ᾿Ιουδαίων
ἀναγκαζόντων, εἰ θέλουσιν εἶναι παρ᾽ αὐτοῖς), to denote their obligation under the law (cf.
Acts xv. 1; Gal. v. 2,3; see ὀφειλέτης), and in keeping with their symbolism, Col. ii 11;
compare Philo, De sacrificantibus, ii. 258, 5 sqq.; De migr. Abr. i. 450, 41 sqq.

Περιτομή, ἡ, circumcision, very seldom in profane Greek,= the cutting round ; in
biblical Greek, except in Jer. xi. 16, of the circumcision, so called κατ᾽ é&, of the
ἀκροβυστία, and in the LXX. only in Ex. iv. 26 = now; Gen. xvii, 12 = by, infin. Niphal ;
in Jer. xi. 16 (a mistaking of the Hebrew "200, noise) it stands for the hewing down of
a tree. Not in the Apocrypha; rarely in Josephus, Ant. i. 10. 5; the plural, ibid. i. 12. 2,
μετὰ τοσαύτας ἡμέρας ἔθος ἔχουσαν οἱ ᾿Ιουδ. ποιεῖσθαι τὰς περιτομάς. Oftener, on the
other hand, in Philo (cf. his treatise, De cireumcisione, i. 210—212), and in the Ν, T., where,
excepting John vii. 22, 23, Acts vii. 8, x. 45, xi. 2, it occurs only in the Pauline
writings, and this (a) actively, circumcision as an institution, John vii. 22; Gal. v. 11,
εἰ περιτομὴν ἔτει κηρύσσω ; Col ii. 11; Acts vii. 8, ἔδωκεν αὐτῷ διαθήκην περιτομῆς 5
see διαθήκη. But usually (Ὁ) passively, John vii. 28, περιτομὴν λαμβάνειν ; Rom. iv. 11,
σημεῖον ἔλαβεν περιτομῆς ; Rom. iv. 10, where περιτομή stands formally on a par with
ἀκροβυστία, ἐν περιτομῇ εἶναι, to be in a state of circumcision, over against ἐν
ἀκροβυστίᾳ εἶναι; cf. Rom. 11, 25, 26, where π΄. in like manner is=the being circumcised,
cirewmeision ; ver. 27, κρινεῖ ἡ ἐκ φύσεως ἀκροβυστία τὸν νόμον τελοῦσα σὲ τὸν διὰ
ράμματος καὶ περιτομῆς παραβάτην νόμου, where διά, as in iv. 11, is=to be a
παραβάτης while possessing the qualification established by the stipulation of the law

Περιτομή 885 ᾿Ορθοτομέω

and circumcision. Rom. iii 1; 1 Cor. vii. 19; Gal. v. 6, vi. 15; Phil. iii. 5. Connected
with this, (c) 7. is used as a name for Israel according to this its condition as circumcised,
Eph. ii, 11, ὑμεῖς τὰ ἔθνη ἐν σαρκί, of λεγόμενοι ἀκροβυστία ὑπὸ τῆς λεγομένης
περιτομῆς ἐν σαρκὶ χειροποιήτου. Thus Rom. iii. 30, iv. 9, 12, xv. 8; Gal. ii. 7, 8, 9;
Phil. iii. 9, ἡμεῖς γάρ ἐσμεν ἡ περιτομή; Col. iii, 11. Hence οἱ ἐκ περιτομῆς, they who
have their origin thus, who belong thereto, not to be explained like of ἐκ νόμου,
Rom. iv. 14, 16, of ἐξ ἐριθείας, Rom. ii. 8, but as simply local ; ef. Col. iv. 11, of ὄντες ἐκ
πο; Acts x. 45, of ἐκ π. πιστοί, Thus Acts xi. 2; Rom. iv. 12; Gal. ii. 12; Titus i. 10.—
For circumcision in its symbolical meaning, see Rom. ii. 28, 29, 7. καρδίας ἐν πνεύματι;
cf. Col. ii, 11, ἐν ᾧ καὶ περιετμήθητε περιτομῇ ἀχειροποιήτῳ, ἐν τῇ ἀπεκδύσει τοῦ
σώματος τῆς σαρκός, ἐν τῇ περιτομῇ τοῦ Χριστοῦ. In its historical gospel import, see
Rom. iii. 1 sqq., iv. 11; Phil. iii. δ.

᾿Απερίτμητος, ov, uncircumcised, in the LXX. usually = >, see under
ἀκροβυστία. The word seems to be of Jewish Alexandrine origin, for in profane Greek
it occurs first in Plut. De amore prolis, 3 (495 C)=unmutilated. Its employment answers
to the twofold sense of circumcision, for primarily (a) with reference to its historical and
gospel import, it does not simply designate the non-Israelitish peoples, but marks out and
expresses the fact of their not belonging to the people of God; cf. Gen. xvii. 14;
Ex. xii. 48; Judg. xiv. 3, 15, 18; 1 Sam. xiv. 6, xvii. 26, 36, xxxi. 4, e¢ al.; Add.
Esth. iv. 12; 1 Mace. i, 48, ii. 46; compare in particular Ezek. xxviii. 10, xxxi. 18.
(Ὁ) With a reference to the symbolical meaning of circumcision, Lev. xxvi. 41, καρδία ἀπ.:;
Jer. ix, 25, ἀπ. τῇ καρδίᾳ, as also Ezek. xliv. 7, 9—Jer. vi. 10, a. ὦτα. Accordingly in
the N. T. Acts vii. 51, σκληροτράχηλοι καὶ ἀπερίτμητοι καρδίαις καὶ τοῖς ὠσίν.

᾿᾽Ορθοτομέω, a form like ὀρθοδρομέω, ὀρθοποδέω, καινοτομέω, which occurs only in
biblical Greek, twice in the LXX., Prov. iii. 6, πάσαις ὁδοῖς σου γνώριζε αὐτὴν (sc. τὴν
σοφίαν), iva ὀρθοτομῇ τὰς ὁδούς cov; xi. 5, δικαιοσύνη ἀμώμους ὀρθοτομεῖ ὁδούς, ἀσέβεια
δὲ περιπίπτει ἀδικίᾳ; and once in the N. T., 2 Tim. ii. 15, σπούδασον σεαυτὸν δόκιμον
παραστῆσαι τῷ θεῷ ἐργάτην ἀνεπαίσχυντον, ὀρθοτομοῦντα τὸν λόγον τῆς ἀληθείας, and
hence employed in patristic Greek. In the LXX. it answers in both places to Ἴ Piel,
for which, with the same object, κατευθύνειν is used, Ps. v. 9; cf. Prov. xxix. 28, ix. 15,
xv. 22, iv. 26; Ps. exix. 5, The meaning is clear in Prov. iii, 6=to make straight, to
level the way, to open a road, corresponding with the use of τέμνειν ; Thue. ii. 100, ὁδοὺς
εὐθείας ἔτεμε; Herod. iv. 136, τετμημένη ὁδός, a way opened; Pindar, Plato, Plutarch.
In Proy. xi. 5 also it might thus be explained, but it is preferable to take the thought
τέμνειν ὁδόν in another way, “to take or pursue a course,” which according to the
connection is tenable especially where the way is described according to its nature or its
goal; see Lexica. The epithet ἀμώμους sanctions this, but it is specially confirmed by
the contrast in the second clause. At any rate the usage of τέμνειν influences both
passages. It is a question whether this is the case in 2 Tim. ii, 15. To assume a

᾿Ορθοτομέω 880 Τίθημι

figurative application of the meaning “to open a way” is, apart from the rareness of the
word, inadmissible, because dp@or. here has a different object from ὁδός. The attempt to
explain the expression as a metaphor borrowed from sacrifices (Melanchthon, Beza) is
opposed by its union with ὀρθός, which is not used of legalis victimarwm sectio ac
distributio, and denotes the tendency only, not the literalness of the τέμνειν. The same
remark applies to Luther’s interpretation, lately espoused by Beck, taking it as the right
handling of the word, according to its several parts, or to the several needs of those
addressed (after Luke xii. 42, 43). The thought is true in itself, but we have still to
ask whether τέμνειν can be combined with λόγος, ῥῆμα, etc., as with ὁδός above. This is
certainly not the case with the simple verb; but συντέμνειν may be thus combined in
the sense “to cut or make the word short” (with or without λόγους, but oftener with),
akin to which in biblical Greek we have the expression λόγον συντελεῖν καὶ συντέμνειν,
Isa, x. 22; λόγος συντετμημένος, ver. 23, of a sharp, finely-cut expression, convincingly
put (in the N. T. Rom. ix. 28). Now the expression in 2 Tim. ii, 15 is akin to this in
the application of τέμνειν to the object λόγος, so that ὀρθοτομεῖν τὸν λόγον τῆς ἀληθείας
is equivalent to so to put and express (zuschneiden) the word of truth that it be a λόγος
ὀρθός; see ὀρθός, 1.6. that it be really a λόγος τῆς ἀληθείας ; compare μόρφωσις τῆς
εὐσεβείας, iii. 5. That this is what is meant, the keen and exact exposition or testifying
of the truth, is clear both from the ἐργάτης ἀνεπαίσχυντος, ver. 15, and from the
admonition, ver. 16, τὰς δὲ βεβήλους κενοφωνίας mepiictaco. We do not gain a different
explanation by supposing a perfect suppression of the idea lying in τέμνειν, analogous to
καινοτομέω ; this (originally a miner’s expression for hewing out a stone) is=to make new,
to renew, to alter; and thus ὀρθοτ. would be=to make right. The expression is
transferred from our text into patristic Greek as a synonym for orthodoxy; compare
Const. Ap. vii. 30, ὀρθοτομεῖν ἐν τοῖς τοῦ κυρίου δόγμασιν; Euseb. H. EL. iv. 3, ἐξ οὗ
κατιδεῖν ἐστὶ λαμπρὰ τεκμήρια τῆς Te τοῦ ἀνδρὸς διανοίας καὶ τῆς ἀποστολικῆς
ὀρθοτομίας ; Theod. Stud. p. 474 A, ὑποδεικνύων ὀρθὴν τὴν πίστιν καὶ τὴν ἐφ᾽ ἅπασαν
ὀρθοτομίαν τοῦ λόγου τῆς ἀληθείας (in Steph. Thes. s.v.); cf. Chrysost. in Suicer, τέμνε
τὰ νόθα καὶ τὰ τοιαῦτα μετὰ πολλῆς τῆς σφοδρότητος ἐφίστασα Kal ἔκκοπτε. .. TH
μαχαίρᾳ τοῦ πνεύματος πάντοθεν τὸ περιττὸν καὶ ἀλλότριον τοῦ κηρύγματος ἔκτεμε ;
Anna Comnena, Alewias, xiv. 6 (ed. Schopen. ii. p. 301. 8), τούτους τὴν ὀρθοτόμον ἐδίδασκε
πίστιν ἐξελέγχων τὸ διεστραμμένον τῆς αὐτῶν αἱρέσεως. So Oecumen., Theophyl.; ef.
2 Cor. iv. 2, x. 13.—From the earlier literature, cf. Elsner, observv. sacr. ii. 311 sqq.;
Kypke, observe. ser. ii. 370 sqq.; Lange, idea doctoris sacri ex 2 Tim. ii. 15 delineata, in
gusd. observv. sacr, pp. 267-345, where the fullest review of the explanations hitherto
attempted is given,

T (0 wt. —’AvariOips occurs in Micah vii. 5, ἀπὸ τῆς συγκοίτου σου φύλαξαι τοῦ
ἀναθέσθαι αὐτῇ τι; 2 Mace. v. 16; Judith xvi. 19.—’AvdOnua, τό, offering, Luke

xxi. 5; Judith xvi. 19, εἰς ἀνάθημα τῷ θεῷ ἔδωκεν, where the Alex. reads ἀνάθεμα;
VO

Τίθημι : 887 Διαθήκη

Deut. vii, 26; Josh. vi. 17, 18, vii. 1, 11, 12, 13, 15. The LXX. read only
ἀνάθεμα.

᾿Αναθεματίξω, only in biblical Greek; LXX. = ὈΣΠΠ, to make DI, to give up
to the curse of destruction ; oftener = ἐξολοθρεύω, Ex. xxii. 20; Deut. ii. 34, iii. 6 ; Josh.
ii, 10, x. 1, 28, 37, 39, 40, xi. 11, 12, 20, 21; Judg. i. 17; 1 Sam. xv. 9, 15, 18, 20;
1 Kings ix, 21; 2 Chron. xx, 24, xxxii. 14; see ἀνατίθημι. It occurs Num. xxi. 2, 3;
Deut. xiii. 15, xx. 17; Josh. vi. 21, viii. 26; Judg. i 17, xxi. 11; 1 Sam. xv. 3;
2 Kings xix. 11; 1 Chron. iv. 41; 2 Esdr. x 8; Dan. xi. 44, and signifies to give a
person over on God’s account to the curse of ruin; of ἀφανισμός, ἐρήμωσις, ete., to devote to
destruction ; cf. the combination of βδέλυγμα and ἀνάθεμα in Deut. vii. 26.—In the
Apocrypha only in 1 Mace, v. 5.—lIn the N. T. ἀναθεματίξειν ἑαυτόν, Acts xxiii. 12, 21;
ἀναθέματι ἀναθεματίξειν ἑαυτόν, ver. 14 (cf. Deut. xiii. 15, xx. 17), to devote oneself to
destruction (with an ἀνάθεμα, a curse or imprecation) before God, and on account of God ;
ef. Mark xiv. 71, ὁ δὲ ἤρξατο ἀναθεματίζειν καὶ ὀμνύναι =to confirm by imprecation ;
that the object is not τὸν ᾿Ιησοῦν, as if ἀναθεμ. were = ἀρνεῖσθαι in the parallel
passages, is clear from the combination with ὀμνύναι, which requires us to supply
ἑαυτόν with ἀναθεματίξειν. The oath is in the issue directed against the person who
swears; cf. Matt. v. 36. It is characteristic of the Gospel of Mark that here, in Peter’s
denial, it has the strongest expression; ef. the parallels.

Διατέθημε is, actively, to put right, to deal with, Hos. xi. 9, ti ce διαθῶ, ᾿Εφραίμ;
Ezek. xvi. 29; cf. Lucn. Nigrin. 38, κἄν τινας ἑτέρους ἐν τῇ μανίᾳ τὸ αὐτὸ τοῦτο
διαθῶσι; 4 Mace. viii. 8, ἐὰν ὀργίλως με διάθησθε διὰ τῆς ἀπειθείας ὑμῶν ; Xen., Plat.
—To come to an agreement with, cf. 2 Kings xxiii. ὃ, καὶ ἔστη ὁ βασιλεὺς πρὸς τὸν
στῦλον καὶ διέθετο διαθήκην ἐνώπιον κυρίου τοῦ πορεύεσθαι ὀπίσω κυρίου, τοῦ φυλάσσειν
τὰς ἐντολὰς αὐτοῦ κιτιλ. καὶ ἔστη πᾶς ὁ λαὸς ἐν τῇ διαθήκῃ. The LXX. employ
διατίθεσθαι always for m2 in the combination N73 M3 = διατίθεσθαι διαθήκην.

Διαθήκη. The plural does not occur in the LXX.; in the Apocrypha, Ecclus.
xliv. 18, διαθῆκαι αἰῶνος ἐτέθεσαν πρὸς τὸν Νῶε, ἵνα μὴ ἐξαλειφθῇ κατακλυσμῷ πᾶσα
σάρξ; also Wisd. xviii. 22; 2 Mace. xviii. 15, e¢ al., where the word is ποῦ = testament,
yet has a sing. meaning. — Σ υνθήκη, which is common in profane Greek, occurs very
seldom in the LXX.; only in Isa, xxviii, 15 = Mh, parallel with 13, διαθήκη ; Dan.
xi, 6 = 012%; Isa. xxx. 1 = 7202; while in Aquila and Symmachus, as far as the
fragments extend, it is the usual rendering for na, Gen. vi. 18; 1 Sam. vi. 19;
Ps, xxv. 14, lv. 21, Ixxxix. 40; Isa. xxviii. 15, xlix. 8, lix. 21; Jer. xi 2. Theodotion,
however, in Jer. xi. 2, 8, has διαθήκη. --- Τὰ the Apocrypha, συνθήκη occurs in the
singular only in Wisd. i. 16, and the plural in other places (which is more frequent than
the singular in profane Greek likewise); and once of the mn’ na in Wisd. xii. 20, τοῖς
πατράσιν ὅρκους καὶ συνθήκας ἔδωκας ἀγαθῶν ὑποσχέσεων ; elsewhere of human cove-

Διαθήκη 888 ᾿ Διαθήκη

nants, 1 Mace. x. 26; 2 Mace. xii. 1, xiii. 25, xiv. 20, 26, 27, in the same combinations
with διαθήκη ; cf. Wisd. xii. 20, ὅρκους καὶ συνθήκας, with xviii. 22, ὅρκους πατέρων καὶ
διαθήκας ὑπομνήσας. Again, 1 Mace. x. 26, συνετηρήσατε τὰς πρὸς ἡμᾶς διαθήκας, with
Ecelus. xliv. 18; Jer. xxxiv. 8, 19, e al. It is clear that διαθήκη has supplanted the
use of συνθήκη; cf. 1 Mace. xi. 9, συνθώμεθα πρὸς ἑαυτοὺς διαθήκην, with i. 1, δεαθώ-
μεθα διαθήκην μετὰ τῶν éOvav,—passages which make the signification covenant for
διαθήκη certain; ef. also Ecclus. xliv. 20, ᾿᾿βραὰμ συνετήρησε νόμον ὑψίστου καὶ
ἐγένετο ἐν διαθήκῃ wet αὐτοῦ καὶ ἐν σαρκὶ αὐτοῦ ἔστησε διαθήκην, with ver. 22.
Further compare 2 Mace. i. 2, μνησθείη ὁ θς τῆς διαθήκης αὐτοῦ τῆς πρὸς ᾽Α4βρ.;
viii. 15, διὰ τὰς πρὸς τοὺς πατέρας αὐτῶν διαθήκας; 1 Mace. i. 15, ἀπέστησαν ἀπὸ
«διαθήκης ἁγίας καὶ ἐξευγίσθησαν τοῖς ἔθνεσιν ; Ecclus. xliv. 18; Baruch ii. 35, στήσω
αὐτοῖς. διαθήκην αἰώνιον τοῦ εἶναί με αὐτοῖς εἰς θεὸν καὶ αὐτοὶ ἔσονταί joe εἰς λαόν.
It signifies, as also does na, the tax or témpost which is imposed by a stronger, by a
victor or the like, Ecclus. xiv. 12, ἡ yap διαθήκη ἀπ᾽ αἰῶνος" θανάτῳ ἀποθανῇ, --- not,
therefore, a command to be obeyed, but a condition which the person subject to it
must acquiesce in; and in this sense δ. ἅδου. Hence, also, the combination with the
divine ordainments, Ecclus. xxxviii. 33, διαθήκην κρίματος οὐ διανοηθήσονται; xlv. 17,
ἔδωκεν αὐτῷ ἐν ἐντολαῖς αὐτοῦ ἐξουσίαν ἐν διαθήκαις κριμάτων ; ver. 7, διδάξαι τὸν
᾿Ιακὼβ διαθήκην καὶ κρίματα αὐτοῦ τὸν ᾽Ἴσρ., where, therefore, κρίματα is perfectly
parallel with διαθήκην ; cf. xvii. 10, διαθήκην αἰῶνος ἔστησεν μετ᾽ αὐτῶν καὶ τὰ κρίματα
αὐτοῦ ὑπέδειξεν αὐτοῖς, and hence are explained the combinations with ἐντολαί, νόμος ;
xlii. 2, μὴ αἰσχυνθῇς περὶ νόμου ὑψίστου καὶ διαθήκης ; xxxix. 8, xxviii. 7, xxiv. 22,
ταῦτα πάντα βίβλος διαθήκης θεοῦ ὑψίστου, νόμον ὃν ἐνετείλατο ἡμῖν Μωυσῆς, where
the conceptions νόμος and διαθήκη have the same import, save that διαθήκη designates
the νόμος as a stipulation or conditional agreement, which God has imposed upon Israel
in their relations to Him. Thus, also, like 2 Kings xxiii. 3, it denotes a self-pledging,
self-imposition, as in Ecclus. xi. 18, στῆθι ἐν διαθήκῃ cov. On the other hand, however,
it signifies not an imposition, but a covenant-gift, eg. in Ecclus. xlv. 7, ἔστησεν τῷ
᾿Δαρὼν διαθήκην αἰῶνος καὶ ἔδωκεν αὐτῷ ἱερατείαν λαοῦ; ver. 24, διὰ τοῦτο ἐστάθη
αὐτῷ διαθήκη εἰρήνης προστατεῖν ἁγίων καὶ λαοῦ αὐτοῦ; ver. 25, διαθήκην τῷ Aavid —
κληρονομία βασιλέως υἱοῦ ἐξ υἱοῦ μόνου; cf. xlvii. 12; 1 Mace. ii. 54; and hence it
becomes the special designation of God’s gracious relation to Israel, in which Israel in
turn finds himself placed; οἵ, Ecclus. xliv. 22, ἐν τῷ ᾿Ισαὰκ ἔστησεν οὕτως διὰ ᾿Αβραάμ
τὸν πατέρα ἡμῶν εὐλογίαν πάντων ἀνθρώπων καὶ διαθήκην ; χ]ῖν. 11, ἐν ταῖς διαθήκαις
ἔστη τὸ σπέρμα αὐτῶν; ver. 18, διαθῆκαι αἰῶνος ἐτέθησαν πρὸς αὐτόν; 2 Mace. i. 2,
viii. 15; 1 Mace. iv. 10; Prayer of Azarias 10. 4Ζιαθήκη -- 13 appears in one or
other of these meanings according to the connection, but they all have their root in the
fact that διαθήκη =n 2 denotes the covenant relation or agreement existing or established
between God and Israel (except in the passages cited, 1 Mace. i, 15, 57, 63, ii. 20,
27,54; 2 Mace. vii. 36; Ecclus. xvi. 20, xli. 19, xlv. 15; Judith ix. 13). It is at

Διαθήκη 889 Διαθήκη

the same time manifest that the LXX. deliberately chose διαθήκη instead of συνθήκη.
This was not to get rid of the signification covenant, as is clear from Zech. xi. 14;
Isa. xxviii. 15; 1 Mace. xi. 9, οὐ al.; for διαθήκη has fully succeeded to the meaning
of συνθήκη. Even the plural διαθῆκαι, which the LXX. do not use, and which in the
Apocrypha occurs in Wisd. xviii. 22, 2 Mace. viii. 15, Ecclus. xliv. 11, 18, xlv. 17,
does not answer to the plural διαθῆκαι in profane Greek, but, as Wisd. xviii. 22,
2 Mace. viii. 15 especially show, to the plural of συνθήκη, as it is employed in a singular
sense, or as a collective word in profane Greek. But Israel’s nya differed from the
profane συνθήκη in this, that it is not so much an argument established between two
parties, like συνθήκη, but in its essential reference is a relationship established on one
side only, a relation established by God between Him and His people, consisting both
of the imposition of ordinances and of the pledge of promises, ὅρκοι καὶ διαθῆκαι, ὅρκοι
καὶ συνθῆκαι, Wisd. xii. 20, xviii. 22; compare this one-sidedness in establishing the
διαθήκη, and, on the other side, the self-engagement of the people, in 2 Kings xxiii. 3,
διέθετο ὁ βασιλεὺς διαθήκην ἐνώπιον κυρίου τοῦ πορεύεσθαι ὀπίσω κυρίου, τοῦ φυλάσσειν
τὰς ἐντολὰς αὐτοῦ καὶ τὰ δικαιώματα αὐτοῦ ἐν πάσῃ καρδίᾳ καὶ ἐν πάσῃ ψυχῇ, τοῦ
ἀναστῆσαι τοὺς λόγους τῆς διαθήκης ταύτης... καὶ ἔστη πᾶς ὁ λαὸς ἐν τῇ διαθήκῃ.
It is nothing more than a thoughtful conjecture in explaining the choice of διαθ. instead
of ovv@., when Isidor. Pelus. ii. ep. 196, says, τὴν συνθήκην τουτέστι τὴν ἐπαγγελίαν
διαθήκην ἡ θεῖα καλεῖ γραφὴ διὰ τὸ βέβαιον καὶ ἀπαράβατον: συνθῆκαι μὲν γὰρ πολλάκις
ἀνατρέπονται, διαθῆκαι δὲ νόμιμοι οὐδαμῶς. This explanation illustrates the influences
of the N. T. διαθήκη, which differs from the διαθ. of the LXX. herein, that the conception
of a covenant vanishes, and that of a testament takes its place.

This, then, was the price at which the introduction of this word to represent the
Hebrew na on the part of the LXX. was attained,—a complete change in the conception,
the possibility and admissibleness of which must now be examined. While the Apocrypha
shows no trace of this change, Philo uses the διαθήκη of the LXX. only in the sense of
disposal of property, testament. Its connection with the idea of a covenant does not escape
him, for he endeavours to do justice to it; he says, De nomin. mutat. i. 586. 2 sqq., τῷ
δ᾽ ἡρημένῳ ξῆν τὸν τρόπον τοῦτον καὶ κλῆρον κατὰ διαθήκας ἀπολείψειν ὁμολογεῖ,
τὰ ἁρμόζοντα δοῦναι μὲν θεῷ, λαβεῖν δὲ σοφῷ. Φησὶ γὰρ θήσω τὴν διαθήκην μου ἀνὰ
μέσον ἐμοῦ καὶ ἀνὰ μέσον σου (Deut. ix. 4), διαθῆκαι δὲ ἐπ’ ὠφελείᾳ γράφονται τῶν
δωρεᾶς ἀξίων' ὥστε σύμβολον εἶναι διαθήκην χάριτος, ἣν μέσην ἔθηκεν ὁ θεὸς ἑαυτοῦ
Te ὀρέγοντος καὶ ἀνθρώπου λαμβάνοντος. Cf. de sacrific. Abel et Cain, i. 172. 47 (with
reference to Deut. ix. 4), διαθήκη δέ ἐστι θεοῦ συμβολικῶς ai χάριτες αὐτοῦ. Cf.
Carpzov, sacr. exercitt. in ep. ad Hebr, ὁ Philone Al. pp. 338 sqq., 418 sq., 462 sq.

This same phenomenon appears in the N. T. The M3 of the Ο. Τὶ is taken quite
as a matter of course as διαθήκη, in the sense of testament, disposal of property, and is to
be explained thus in Gal. iv. 24, αὗται γάρ εἰσιν δύο διαθῆκαι, pla μὲν ἀπὸ ὄρους Σινᾶ,
εἰς δουλείαν γεννῶσα; cf. ver. 26. The manner of expression as a whole in Gal.

Διαθήκη 890 Διαθήκη

iii. 15, 17, obliges us to regard this meaning of διαθήκη as the current, obvious, and
simple one in the apostle’s view; and thus also in 2 Cor. iii. 6, διάκονοι καινῆς δ. ;
ver. 14, ἀνάγνωσις τῆς παλαιᾶς 6.; and 1 Cor. xi. 25, τοῦτο τὸ ποτήριον ἡ Kawi)
διαθήκη ἐστὶν ἐν τῷ ἐμῷ αἵματι; Rom. xi. 27, αὕτη αὐτοῖς ἡ παρ᾽ ἐμοῦ διαθήκη ὅταν
ἀφέλωμαι τὰς ἁμαρτίας αὐτῶν, the word must be = testament. We have further, in the
Pauline writings, Rom. ix. 4, ὧν ἡ υἱοθεσία, καὶ ἡ δόξα, καὶ ai διαθῆκαι, καὶ ἡ νομοθεσία ;
and Eph, ii. 12, ξένοι τῶν διαθηκῶν τῆς ἐπαγγελίας. The plural here does not at all
oblige another rendering, because the plural is more common in profane Greek (in a
singular sense) than is the sing.; cf. Plut. Pomp. xv. 2, ἐδήλωσε δὲ μάλιστα Σύλλας ὅτι
πρὸς Πομπήιον οὐκ εὐμενῶς εἶχε ταῖς διαθήκαις ἃς ἔγραψεν ; Caes. xviii, 1, ἐπεὶ δὲ τῶν
διαθηκῶν τῶν Καίσαρος ἀνοιχθεισῶν εὑρέθη δεδομένη “Ῥωμαίων ἑκάστῳ δόσις ἀξιόλογος,
et al. . The usage of the Apocrypha did not suggest the idea of “many covenants.” We
may trace the reason, however, why the plural was used in both texts. In Rom. ix. 4
the apostle could not say ὧν ἡ διαθήκη without destroying the point of his intended
argument, namely, to vindicate Israel only, for ἡ διαθήκη would have been that of which
he speaks in Gal. iii. 15, 17; but aé δ. are = the promises, just as in the Apocrypha this
is the prevailing reference. In Eph. ii. 12 also the plural must be used for the same
reason ; ἡ διαθ. κατ᾽ ἐξ. is, with the apostle, the N. T. blessing; whereas Israel had only
διαθῆκαι τῆς ἐπ., the promise in a testamentary form. The question whether the
expression πλάκες τῆς διαθήκης was in his mind, may therefore be set aside. The
codification of the O. T. writings as a collection, 2 Cor. iii. 14, favours the rendering of
διαθήκη as = testament, and the use of the plural. With the Epistle to the Hebrews the
case is similar, That διαθήκης eyyvos, μεσίτης, Heb. vii. 22, viii. 6, ix. 15, xii, 24,
forbid the rendering testament (Delitzsch) is improbable when we compare Heb.
ix. 17, 20 with ver. 15, and the passage cited from Philo, De nom. mut. Far simpler
and obvious is the διαθήκη, ix. 17, so often mentioned previously (vii. 22, viii. 6, 8,
9, 10, ix. 4, 15, 16), if taken as = ¢estament, and it is most fitting to retain this meaning
in all the passages in the Hebrews. The same may be affirmed regarding the few
passages which remain. Whether in Rev. xi. 19, ἡ κέβωτος τῆς διαθήκης τ. K., it is =
covenant or testament, can hardly be decided, and is irrelevant as far as the sense is
concerned. In the words of the institution of the Holy Supper, Matt. xxvi. 28, Mark
xiv. 24, Luke xxii, 20, it is at least probable that διαθήκη is = testament, if we compare
1 Cor. xi. 25, ἡ καινὴ διαθήκη ἐν τῷ ἐμῷ αἵματι. Luke i. 72, μνησθῆναι διαθήκης ἁγίας
αὐτοῦ, ὅρκον ὃν ὥμοσεν πρὸς "ABp. τοῦ δοῦναι ἡμῖν «.7.r., is a mode of expression
recognised as from the Apocrypha, in which διαθήκη is used of God’s self-engagement,
a sense, in substance at least, not far removed from the N. T. meaning, testament. Thus
it stands also in Acts iii, 25; and only in Acts vii. 8, ἔδωκεν αὐτῷ διαθήκην περιτομῆς,
καὶ οὕτως ἐγέννησεν τὸν ᾿Ισαὰκ καὶ περιέτεμεν αὐτόν, does it denote the imposition or
obligation which was put upon Abraham, by virtue of his relation, and that of his seed,
to God. While thus Luke’s writings and Rev. xi. 19 stand somewhat apart from the

Διαθήκη 891 Τέκνον

Pauline Epistles and the Hebrews in their use of διαθ., they lie sufficiently near to
obviate the necessity of introducing the different meanings, covenant and testament. It is
sufficiently clear, however, when we consider the passage cited from Philo, and the fact
that the promises appear as the form and contents of the διαθήκη, how the transference _
of διαθήκη =" in the LXX. and the Apocrypha to M3 = διαθήκη = testament, in Philo
and the N, T. took place. The conception of κλῆρος, the nbn, both in the tenor of the
promises and by the peculiar relation of Israel to God and to His promises, was closely
connected with that of 13; cf. Heb. ix. 15; see κλῆρος, κληρονομεῖν, κατακληρονομεῖν.
Now, as in the N. T., the conception of sonship comes in the place of a covenant, the
transference to the meaning testament was almost unavoidable; and yet notwithstanding,
the conception of διαθήκη was applied to N. Τὶ blessing only where there was some
reference to the Ο, T., or to O. T. revelation. 4Διαθήκη is not a specifically N. T.
conception; it grew up with and into that of the promise, and the fulfilment of the
promise caused it to disappear. Bengel hints at this in his note on Matt. xxvi. 28,
“Tpsa vocabula 13 et διαθήκη differunt, eamque habent differentiam, quae rei ipsi
mirabiliter respondet, nam ΠῚ magis congruit oeconomiae veteri, quae habet formam
foederis, διαθήκη oeconomiae novae, quae habet formam testamenti.——
Foederis autem ratio non ita congruit cum plena filiatione quae est in N. T.”

Προτέθημειε occurs in the LXX. seldom; Ex. xl. 4 -- ΠῚΨ ; -- Dw in Ps, liv. 5, οὐ
προέθεντο τὸν θεὸν ἐνώπιον αὐτῶν, cf, Ixxxvi. 14, =nw, Ps. ci. 3, οὐ προεθέμην πρὸ
ὀφθαλμῶν μου πράγμα πονηρόν. Τῇ in this sense it be reflective, =sibi proponere, still it
needs, as these texts show, an addition, and in Rom. iii. 25, ὃν προέθετο ὁ θεὸς ἱλαστήριον,
we are not to supply an ἑαυτῷ; cf. also 3 Mace. ii. 27.

Τέκνον denotes adoption as little as does παῖς ; this is expressed by υἱοθεσία, and
this difference appears in the N. T. in the choice of the phrases τέκνα θεοῦ and viol θεοῦ
to denote “children of God” in the N. T. sense. In the LXX,=]3, for which, however,
vids is oftener used, with this difference, that τέκνον occurs very seldom in the singular
(only in address, Gen. xxii. 7, 8, xxvii. 18, 25, 26, 37, 43, xliii. 29, xlviii. 19;
1 Sam. iii. 6, 16, iv. 17; rarely otherwise, as in Gen. xvii. 16; Deut. xxviii. 57); and
thus it denotes only the children of parents, the young of the old, not, like υἱός and υἱοί,
of wider relations, eg. viol Icp., and rarely in a figurative sense, such as τέκνα Σιών,
Joel ii, 23; Zech, ix. 13. Very seldom in the O. Τὶ in the senses (I) (IL)—
Πρωτοτόκος in Heb. i. 6 cannot contain a reference to the angels, because in ver. 5 the
relationship of sonship is denied to the angels. In explaining the word we must keep
in mind Ex, iv. 22, Jer. xxxi. 9, that others follow the first-born, and therefore Christ’s
relation to the N. T. children of God; cf. Heb. ii. 5 sqq. Hofmann rightly says, “He
who as Son came into the world will come again into it as first-begotten, because in the
interval many will have been born of God ;” we should therefore compare mp. ἐν πολλοῖς
ἀδελφοῖς, Rom. viii. 29; there is no reason for thinking here of mp. ἐκ νεκρῶν.

Τύπος 892 ᾿Ὑγιής

Τύπτω is in the LXX.=n93 Hiphil, usually rendered πατάσσω, also by κόπτω,
παίω, εἰ αἱ.---Τύπος in the LXX. only in Ex. xxv. 40 and Amos v. 26 (=05¥);
4 Mace. vi. 19, καὶ αὐτοὶ μὲν ἡμεῖς γενοίμεθα τοῖς νέοις ἀσεβείας τύπος, ἵνα παράδειγμα
γενώμεθα τῆς μιαροφαγίας ; Cyrill, Alex. ad Amos vi. p. 315 (see Suicer, Thes.), ὁ τύπος
οὐκ ἀλήθεια, μόρφωσιν δὲ μᾶλλον τῆς ἀληθείας εἰσφέρει.---Τύπος is the prefiguration,
ἀντίτυπος the copy which answers to the original, and thus τύπος as compared with
aytir. is the prototype, thus particularly in patristic Greek, eg. Apophth. patr. in Cotelerii
Monum. i. 421 B, οὐκ ἔστι φύσει ὁ ἄρτος ὃν λαμβάνομεν σῶμα Xv, ἀλλ᾽ ἀντίτυπον ;
Gregor. Naz. Or. xxviii. p. 509 Β, ᾿Αβραὰμ θύει θυσίαν ξένην καὶ τῆς μεγάλης ἀντίτυπον ;
thus what elsewhere is called τύπος is here called the antitype, and hence Salmasius
denies any material difference between τύπος and ἀντίτυπος ; see Suicer, Thes. sv. But
τύπος is κατ᾽ ἐξ. the pattern or prefigurement, and ἀντίτυπος is not opposed to this but
to the ἀρχέτυπος, and thus eg. Gregory Nazianzen denies to the brazen serpent the
character τύπος, and claims for it only the designation dvrérumos; Or. xlii. p. 692, ὁ
χαλκοῦς ὄφις κρεμᾶται μὲν κατὰ τῶν δακνόντων ὄφεων, οὐχ ὡς τύπος δὲ τοῦ ὑπὲρ ἡμῶν
παθόντος, ἀλλ᾽ ὡς ἀντίτυπος. In this sense ἀντίτ. is used in Heb. ix. 24, ἀντίτυπα τῶν
ἀληθινῶν; cf. Const. Ap. iv. 14, τὰ ἀντίτυπα μυστήρια τοῦ σώματος καὶ αἵματος Xv.
Very seldom it signifies that which answers to the type or pattern, as in Caesar. Quaest. ult.
p. 208 (in Suicer), πᾶσι τοῖς ὁποσοῦν παιδείας μετειληφόσι δῆλον, ἀντίτυπον τῆς περιτομῆς
ὑπάρχειν τὸ σωτήριον βάπτισμα, whereas Cyrill. Hieros, catech, 2 calls baptism ἀντίτυπον
τῶν τοῦ Xv παθημάτων. When ἀντίτ. answers to the prefiguring τύπος, τύπος is
regarded as the prototype; and as it is essential to the τύπος κατ᾽ é&., as Cyril of Alex.
says (On Amos, vi. p. 315), ὁ τύπος οὐκ ἀλήθεια, μόρφωσιν δὲ μᾶλλον τῆς ἀληθείας
εἰσφέρει, we can understand the rareness of ἀντέτυπος in the sense in which we use
type and antitype—‘Trwortmwors may signify an outline or summary of a science, Sext.
Emp. hypotyp. pyrrhon. ii. 79, ταῦτα μὲν ἀρκεῖ viv εἰπεῖν ὡς ἐν ὑποτυπώσει καὶ πρὸς τὸ
κριτήριον κιτιλ. Hence=form, not strictly pattern, ὑπόδευγμα, ὑπόγραμμα, but copy,
2 Tim. i. 13, ὑποτύπωσιν ἔχε ὑγιαινόντων λόγων ὧν παρ᾽ ἐμοῦ ἤκουσας. Timothy is
said to have a copy of the ὕγ. λογ., which the apostle had himself given him. And thus
even Paul himself, in 1 Tim. i. 16, is a pattern to all who should after believe, and a
design of the mercy shown him was to provide such an example; see Hofmann in loc.,
who on 2 Tim, i, 13 rightly dwells upon the emphatic position in which ὑποτύπωσιν
stands.

‘T γιής, és, sound, (a) physically, in the LXX. seldom, =", pidvia, In the Apocalypse
likewise rare; in the N. T. Matt. xii. 13, xv. 31; Mark v. 34; John v. 6,9, 11, 14, 15,
vii. 23; Acts iv. 10 (Rec. also in Mark iii. 5; Luke vi. 10; John v. 4), always in
contrast with previous suffering, of restoration to a normal state of health. (Ὁ) Frequently
in profane Greek figuratively applied to the spiritual sphere, especially in Plato, yet
nowhere uncommon ; thus in Herod., Thuc., Dem., Aristotle, Plut., eg. of the soul, Plato,

“γηιής 893 ᾿γγιαίνω

Gorg. 524 E, οὐδὲν ὑγιὲς ὃν τῆς ψυχῆς; 526 D, σκοπῶ ὅπως ἀποφαγοῦμαι τῷ κριτῇ ὡς
ὑγιεστάτην ἔχων τὴν ψυχήν, referring not to mental capability, but to moral character,=
ὁσίως βεβιωκέναι καὶ μετ᾽ ἀληθείας ; ibid. C, in contrast with the πονηρός, who is
condemned to Tartarus with the words, ἐών τε ἰάσιμος ἐάν τε ἀνίατος δοκῇ εἶναι. In like
manner ὑγιὲς ἦθος, Rep. iii. 409 D, and in a moral sense with ἀνήρ, Phaed. 89 D,
σφόδρα τινὶ πιστεῦσαι... καὶ ἡγήσασθαι παντάπασί τε ἀληθῆ εἶναι καὶ ὑγιᾶ καὶ
πιστὸν τὸν ἄνθρωπον, ἔπειτα ὀλίγον ὕστερον εὑρεῖν τοῦτον πονηρόν τε καὶ ἄπιστον ;
Legg. i. 630 B, πιστὸς καὶ ὑγιής, over against ἄδικοι καὶ ὑβρισταὶ καὶ ἀφρονέστατοι ; the
application of the word in the moral sense prevails in Plato, Phaed. 90 C, οὔτε τῶν
πραγμάτων οὐδενὸς οὐδὲν ὑγιὲς οὐδὲ βέβαιον οὔτε τῶν λόγων, With ἀληθής, Phaed. 69 B
(ἀρετή); Phaed. 242 E, μηδὲν ὑγιὲς λέγοντε μηδὲ ἀληθές, “nothing reasonable, good, or
true ;” cf. Herod. i. 8. 2, of an immoral and pernicious demand, τίνα λέγεις λόγον οὐκ
ὑγιέα, κελεύων pe δέσποιναν τὴν ἐμὴν θεήσασθαι γυμνήν ; ἅμα δὲ κιθῶνι ἐκδυομένῳ
συνεκδύεται καὶ τὴν αἰδῶ γύνη ; also of what is good and wholesome, Rep. 6, 496 C; the
wise man knows the μανία of the great multitude and sees ὅτι οὐδὲν ὑγιὲς περὶ τὰ τῶν
πόλεων πράττει. So Thue. iii. 75. 1, οὐδὲν αὐτῶν ὑγιὲς διανοουμένων τῇ τοῦ pH ξυμπλεῖν
ἀπιστίᾳ, on which Kriiger observes, χρηστόν, ἀγαθόν ; cf. iv. 22. 2, where both seemingly
coincide; Ar. Plut. 37, χρὴ μεταβαλόντα τοὺς τρόπους εἶναι πανοῦργον, ἄδικον, ὑγιὲς
μηδὲ ἕν. So also of women, αἱ οὐδὲν ὑγιές, Thesm. 394; οὗ Dem. xli. 22, τὰ μηδὲν
ὑγιὲς ὄντα μηδ᾽ ἀληθῆ γράμματα; Aristot. Met. xiii, 3, γίνεται ὁ μακρὸς λόγος, ὥσπερ ὁ
τῶν δούλων, ὅταν μηδὲν ὑγιὲς λέγωσιν; Plut. Otho 3, Cat. 53, ὑγιὲς οὐδὲν δίκαιον
ἔπραττεν ; Hrdt. vi. 100. 1, οὐδὲν ὑγιὲς βούλευμα ; Joseph. ὁ. Apion. i, 22. 16. It simply
denotes what is thought or said as correct or true in Pol. ix. 22. 10, x. 2.4; ef. Plat.
Rep. 584 E, εἰ καὶ ἄπειροι ἀληθείας περὶ πολλῶν τε ἄλλων μὴ ὑγιεῖς δόξας ἔχουσιν.
The connection must decide whether the meaning is correctness or wholesomeness, 1.6.
rightness. It is clear from these examples, which might be multiplied, that dyujs in its
figurative sense denotes what is right or correct, what possesses no fault, whether in
relation to its normal state or to its effects; so that in the latter sense it signifies the
right and good, or wholesome, and in the former the right and exact or correct. This
explains the use of ὑγιής, ὑγιαίνειν, in the Pastoral Epistles, ὑγιής, Titus 11, 8 ; ὑγιαίνειν
oftener, so that “sound doctrine” is an expression characteristic of these Epistles ;
Titus ii, 8, (σεαυτὸν παρεχόμενος) λόγον ὑγιὴ ἀκατάγνωστον, ἵνα ὁ ἐξ ἐναντίας ἐντράπῃ
μηδὲν ἔχων λέγειν περὶ ἡμῶν φαῦλον, where it clearly signifies not only the correct word,
but the word in its moral and religious import, as the faultless word, expressing and
effecting what is right and good. The Philonic λόγος ὑγιής, de Abr. ii, 32. 29, has
nothing akin to this, for there λόγος is=ratio, ψυχὴ μήπω κεκαθαρμένη ἔτε τῶν πάθων
καὶ νοσημάτων παρευημερούντων τοὺς ὑγιαίνοντας λόγους ἐταράττετο.

Ὑγιαίνω, to be in health, in biblical Greek only in the present, in O. T. Greek
cnly physically,= bit’, in N. Τὶ Greek for the most part figurative. (1.) Physically,

SS

“Ὑγιαίνω 894 Υἱός

Luke vii. 10, xv. 27; 3 John 2; figuratively in Luke v. 31, οὐ χρείαν ἔχουσιν οἱ
ὑγιαίνοντες τοῦ ἰατροῦ, of sinners who need μετάνοια and ἄφεσις ἁμαρτίων. (II)
Figuratively, of mental and spiritual life, of sound thinking, to be sober, understanding,
prudent, to think and to purpose rightly; Herod., Plato, Dem., Aristoph., Polyb., Plut.,
eg. Herod. iii. 33, τὰς φρένας ὑγιαίνειν, as opposed to é&eudvn; Herod. vii. 157. 2, τὸ
ὑγιαῖνον τῆς “Ελλαδος, to denote patriots who aim at what is right and good for Greece,
Similarly in Plutarch, Polyb. xxviii. 15, 12, of ὑγιαίνοντες, over against of δὲ κίνηται καὶ
καχέκται; Plut. Aristid. ed. Cat. iv. 3, βίος καὶ οἶκος ὑγιαίνων, in a moral sense. With
δόξα, λόγος, cf. Plut. de aud. poet. 4 (20 F), αὗται γάρ εἰσι ὑγιαίνουσαι περὶ θεῶν δέξαι
καὶ ἀληθεῖς, ἐκεῖνα δὲ πέπλασται πρὸς ἔκπληξιν ἀνθρώπων; De puer. educ. 9 (6 A),
παιδεία ἀδιάφθορος καὶ ὑγιαίνουσα, institutio liberorum corruptelarwm vacua et sana.
According to this the usage of the Pastoral Epp. is to be explained, in which ὑγιαίνειν ἐν
τῇ πίστει, Titus 1, 13, and τῇ πίστει in ii. 2,are contrasted with that sickliness or decline
of the life of faith which goes hand in hand with ἀποστρέφεσθαι τὴν ἀλήθειαν, i. 14;
whose lowest state is expressed in 1 Tim. vi. 5, διεφθαρμένοι τὸν νοῦν καὶ ἀπεστερημένοι
τῆς ἀληθείας. It is to be distinguished from ἀσθενεῖν τῇ πίστει, inasmuch as the
integrity of faith is affected, but in the ἀσθενοῦντες only the energy of faith; cf.
Titus ii. 2, by. τῇ πίστει, τῇ ἀγάπῃ, τῇ ὑπομονῇ. As to the combination with the dative,
cf. Joseph. ὁ. Apion. i, 24. 4, of δὲ ὑγιαίνοντες τῇ κρίσει πολλὴν αὐτῶν μοχθηρίαν
καταδικάξζουσιν. Instead of the usual accusative, we find in profane Greek prepositions
also, περί, ἐν. Besides the ὑγιαίνοντες λόγοι in 2 Tim. i. 13, which contain what is
right and just and also health-giving, cf. 1 Tim. vi. 3, εἴ tus ἑτεροδιδασκαλεῖ καὶ μὴ
προσἔχεται ὑγιαίνουσιν λόγοις τοῖς τοῦ κυρίου ἡμῶν ᾿Ιησοῦ Χριστοῦ, καὶ τῇ κατ᾽ εὐσέβειαν
διδασκαλίᾳ. This passage decides the meaning; the doctrine which is qualitatively
different (érepo.) is not so contrasted with the words of Jesus as to imply that it is
absolutely false, but the words of Jesus are what that doctrine is not, namely
health-giving ; see ὑγιής. Hence Luther rightly translates ὑγιαίνουσα διδασκαλία as
“healthful teaching ; cf. the contrast in 1 Tim, i. 10. In 2 Tim. iv. 3 in like manner,
as the contrast shows, it means teaching which expounds what is right and true as
opposed to misleading or seducing teaching. Also in Titus i. 9, ii. 1.

Lids τοῦ ἀνθρ. occurs in the post-biblical literature of the synagogue as influenced
by Christianity, Thus Hieros, Taanith ii. 1, “Saith R. Abbahu, If a man say to thee
I am God, he lies; I am the son of man, he will repent it; Z go to heaven,—if he affirm it
thus, he will not prove it true” (see Oehler, art. “ Messias” in Herzog’s Realencycl. ix. 437).
Here ὁ vids τ. ἀ, is manifestly recognised as Messiah’s name ; οἵ, also Fiirst, Heb. Lew. i. 29.
The expression also occurs several times in the Book of Enoch, xlvi. 2, 3, 4, xlviii. 2,
lxii, 9, 14, lxiii, 11, lxix. 26, 27, Ιχχ. 1; and its connection with the passage in Daniel
is clear, especially vi, 2, lxix. 27. Nevertheless it is equally evident that the meaning
of the expression is that above developed, for in Ixii, 5, 9 the expressions are

2ῳ

Υἱός 895 Φωτίζω

interchanged, “son of the woman” and “son of the man ;” ver. 5, “ terror will seize upon
thee when you see the son of the woman sitting upon the throne of his glory ;” ver. 9,
“they will put their trust in that son of man and will entreat him.” The statement also
of Trypho in Justin, Dial. ὁ. Tryph. 49, πάντες ἡμεῖς τὸν Χριστὸν ἄνθρωπον ἐξ
ἀνθώρπων προσδοκῶμεν γενήσεσθαι, implies this meaning. For the literature, cf. Baur,
Zeitschr. f. wissenschaftl. Theol. 1860, p. 274 sqq.; Hilgenfeld in ditto, 1863, p. 327;
Holtzmann in ditto, 1865, p. 212; Weiss, Bibl. Theol. ἃ. N. T. § 16; Schultze, vom
Menschensohn u. Logos, p. 1 sqq.; Nosgen, Christus der Menschen- u. Gottessohn, p. 11 sqq.

Φαίνω occurs in the LXX., Isa. lx. 2 as=mr; Num. xxiii. 8 =p Niphal; Isa.
xlvii. 3 =n Niphal. 1 Macc. xi. 12, οἱ al. It is= 89, Gen. i. 17; Ex. xiii. 22,
xxv. 37; Ps. Ixxvii. 19, xevii. 4.

Φωτίξω, fut. φωτιῶ, Rev. xxii. 5, Tisch. Treg., but Weste. φωτίσω, as in 1 Cor.
iv. 5. LXX.= 718, m2 Hiphil, 7 Hiphil, and is occasionally used to render other words.
(1) Intrans. (a) literally, to lighten, to shine, to glitter; Num. iv. 9, viii. 3 ; Ecclus, xlii. 16.
(Ὁ) Figuratively, to appear gloriously, of God’s glorious saving revelation, Ps. Ixxvi. 5;
cf. Rev. xxii. 5, κύριος ὁ θεὸς φωτιεῖ ἐπ᾽ αὐτούς. Of the redeemed, dwrifov, φωτίζου ‘I.
ἥκει yap cov τὸ φῶς κιτιλ. ; cf. Baruch vi. 67; Prov. iv. 18. To this belongs φωτίζειν
τινί, to give light to one, to enlighten, 1.6. to give help and salvation, Micah vii. 8, ἐὰν
καθίσω ἐν τῷ σκότει κύριος φωτιεῖ pot. Cf. 1 Sam. xxix. 10, ὀρθρίσατε ἐν τῇ ὁδῷ καὶ
φωτισάτω ὑμῖν καὶ πορεύθητε. (11.) Transitive, to enlighten, (a) literally, τὴν νύκτα,
Ps. ον. 39 ; τὴν ὁδόν τινος, Neh. ix. 12,19; Rev. xxi. 23. Passive, to be enlightened,
to be bright, to shine, Ps. cxxxix. 12; Rev. xviii. 1; Luke xi. 36. (Ὁ) Figuratively, Ps.
xviii. 29, φωτιεῖς λύχνον μου κύριε, ὁ 05 μου φωτιεῖς τὸ σκότος μου; Eccles. viii. 1,
σοφία ἀνθρώπου φωτιεῖ πρόσωπον αὐτοῦ ; οἴ. Ps. xxxiv. 6, προσέλθατε πρὸς αὐτὸν καὶ
φωτίσθητε καὶ τὰ πρόσωπα ὑμῶν οὐ μὴ καταισχυνθῇ. In this sense = to give help and
health (see φῶς), John i. 9, ἦν τὸ φῶς τὸ ἀληθινὲν ὃ φωτίζει πάντα ἄνθρωπον (cf. Rev.
xxi. 28, ἡ δόξα τοῦ θεοῦ ἐφώτισεν αὐτὴν, καὶ ὁ λύχνος αὐτῆς τὸ ἀρνίον), answers to the
Johannine use of φῶς, and so perhaps Heb. x. 32, φωτισθέντες πολλὴν ἄθλησιν ὑπεμείνατε
παθημάτων, where the thought does not (see Heb. vi. 4) warrant the possibility of
taking it to mean instruction received; the connection in both places with what follows
shows the reference to be to the actual experience of redemption; cf. Col. i 13. In
Heb. x. 32 we cannot fairly compare ver. 26, for there the import of the expression μετὰ
τὸ λαβεῖν τὴν ἐπίγνωσιν τῆς ἀληθείας is determined by the antithesis ἑκουσίως dpapta-
vévtwv.—With another reference in 1 Cor. iv. 5, ὁ κύριος φωτίσει τὰ κρυπτὰ τοῦ
σκότους, of the manifestation of that which shuns the light—@or. also appears with
ὀφθαλμούς = to cause one to see or recognise something; Ps. xix. 9, τὰ δικαιώματα
κυρίου εὐθέα εὐφραίνοντα καρδίαν, ἡ ἐντολὴ κυρίου τηλαυγὴς φωτίζουσα ὀφθαλμούς ;
exix. 180, ἡ δήλωσις τῶν λόγων σου φωτιεῖ καὶ συνετιεῖ νηπίους; 2 Esdr, ix. 8, τοῦ
φωτίσαι ὀφθαλμοὺς ἡμῶν καὶ δοῦναι ξωοποίησιν μικρὰν ἐν τῇ δουλείᾳ ἡμῶν ; Ps, xiii. 4,

Φωτίζω 896 Φανερόω

φώτισον τοὺς ὀφθαλμούς μου, μήποτε ὑπνώσω εἰς θάνατον. The idea is clearly twofold ;
in the two last-named texts it is=do let one see life, to live to see salvation, life or salvation
being a thing present, to be seen. So perhaps also Ps, xix. 9; ef. Judg. xiii. 23, εἰ οὖν
βούλεται κύριος θανατῶσαι ἡμᾶς, οὐκ ἂν ἐδέξατο ἐν τῶν χειρῶν ἡμῶν ὁλοκαυτώματα Kai
θυσίαν καὶ οὐκ ἂν ἐφώτισεν ἡμᾶς ταῦτα πάντα, according to the Alex.; Bar. i. 12, δώσει
κύριος ἰσχὺν ἡμῖν καὶ φωτίσει τοὺς ὀφθαλμοὺς ἡμῶν καὶ ξησόμεθα. But in Ps. exix. 130,
the reception of salvation renders possible and leads on to enlightenment in the right
way ; and so also in Hos. x. 12, φωτίσατε ἑαυτοῖς φῶς γνώσεως; cf. 2 Kings xii. 2,
ἐποίησεν “Iwas τὸ εὐθὲς ἐνώπιον κυρίου πάσας τὰς ἡμέρας ἃς ἐφώτισεν αὐτὸν ᾿Ιωδαὲ ὁ
ἱερεύς ; xvii. 27, 28; Judg. xiii, 8 -- i, Hiph. In both cases enlightenment goes hand
in hand with salvation, only that in the one it is represented as the effect, in the other
the cause. The former also in Ecclus. xxxi, 20, ἀνυψῶν ψυχὴν καὶ φωτίζων ὀφθαλμούς,
ἴασιν διδοὺς ζωὴν καὶ εὐλογίαν, the latter in xlv. 17 parallel with διδάσκειν. The N. T.
texts, Eph. i. 18, πεφωτισμένους τοὺς ὀφθαλμοὺς τῆς καρδίας ὑμῶν εἰς τὸ εἰδέναι ὑμᾶς
τίς ἐστιν ἡ ἐλπὶς κιτιλ., and iii, 9, φωτίσαι τίς ἡ οἰκονομία, belong to the second; but
John i. 9, Heb. vi. 4, x. 32 to the first, if we are to connect them with the Ο. T.
phraseology. Again, 2 Tim. i. 10, Xv, Tv. καταργήσαντος μὲν τὸν θάνατον φωτίσαντος δὲ
ζωὴν καὶ ἀφθαρσίαν διὰ τοῦ εὐαγγελίου, is not to be taken in the first sense as=to make
to perceive, but as=actually to make present, and therefore a dative of the remoter oliject
is wanting ; cf. φωτισμός.

Φωτισμός ὁ, enlightening; LXX.= ‘ix, and in Ps. xc, 8="iND; only in later
Greek, Plutarch, Sext. Emp. (a) Zhe illumination going forth from something, the light
proceeding therefrom, Sext. Emp. Adv. math. x. 224 (p. 522, Bekker, 9th ed.), ἡ μὲν
ἡμέρα κατὰ τὲν ἐξ ἡλίου φωτισμὸν συμβαίνει, ἡ δὲ νὺξ κατὰ φωτισμοῦ στέρησιν τὸν ἐξ
ἡλίου ἐπιγίνεται; Plut. de facie lunae, xvi. 17 (929 E, 931 A). So with the genitive of
the subject, Ps. Ixxviii. 14, ὡδήγησεν αὐτοὺς ἐν φωτισμῷ πυρός ; Ps. xc. 8, ὁ αἰὼν ἡμῶν
εἰς φωτισμὸν τοῦ προσώπου σου, in keeping with the passive form of the word=our walk
is determined, enlightened by, etc. Otherwise applied in Ps. xliv..4, ἔσωσεν αὐτοὺς ... ὁ
βραχίων cov καὶ ὁ φωτισμὸς τοῦ προσώπου σου. So 2 Cor. iv. 6, ἔλαμψεν ἐν ταῖς
καρδίαις ἡμῶν πρὸς φωτισμὲν τῆς γνώσεως τῆς δόξης τοῦ θεοῦ, “ that He may bring to
light and show the γνῶσις τῆς 8. τ. 0.” κιλ. In like manner 2 Cor. iv. 4, εἰς τὸ μὴ
αὐγάσαι τὸν φωτισμὸν τοῦ εὐαγγ. τῆς δόξης τοῦ Xv, “lest the light should shine,” ete.
(Ὁ) Passively, the enlightenment that has taken place, light, as risen and diffused brightness ;
so in the LXX. Job iii. 9, εἰς φωτισμὸν μὴ ἔλθοι, parallel with σκοτωθείη τὰ ἄστρα.
Figuratively, Ps. xxvii. 1, κύριος φωτισμός μου καὶ σωτήρ μου.-- Φανερός is rare in the
LXX., Deut. xxix. 29 =n ; Prov. xvi. 5=3!; Gen. xlii, 16 =jna Niph.; oftener in
2 Mace. i. 33, vi. 30, οὐ al. Φανερῶς does not occur in the LXX. In the Apocrypha,
2 Mace. iii. 28, φανερῶς τὴν τοῦ θεοῦ δυναστείαν ἐπεγνωκότες, Pavepdw occurs only
(if we except the place in Herod, vi. 122, rejected by Valckenaer) in later Greek, in Dion,

Φανερόω 807 Φόβος

Hal., Dio Cass., Josephus, once in the LXX. Jer. xxxiii. 6 = nbs, which is usually rendered
by ἀποκαλύπτω, also ἀνακαλύπτω, ἐκκαλύπτω, and by other words occasionally (against
Voigt, Fundamental Dogmatik, p. 201), Not in the Apocrypha. Voigt considers that
φανεροῦν, pavépwors refer to the divine revelation generally, natural and supernatural,
but ἀποκάλυψις only to God’s supernatural revelation, either its general manifestation,
or as enlightenment by the Spirit of God. But this is incorrect ; as is also his statement
that the LXX. employ sometimes dzroxaX. and sometimes dav. to render nba, nba, because
the effort to distinguish between the natural and supernatural by the use of these terms
was not fully carried out till in the N. T. usage. avepody stands for the so-called
natural revelation (revelation in nature) only in Rom. i. 19, nowhere else; ner does
φανέρωσις ; and φανερός in Rom.i. 19 cannot here be cited. If we examine those places
where dzroxad, and φανερ. cannot be interchanged—and by these we must decide—eg.
gav., Mark xvi, 12, 14, 2 Cor, iv. 10, 11, Col. iii. 4, 1 Tim. iii, 16, Titus 1. 3,
Heb. ix, 8, 1 John i. 2, iii, 2, and ἀποκαλ., 1 Cor. xiv. 6, 2 Cor. xii. 1, Rom. xvi. 25,
Gal, iii, 23, we must acquiesce in the distinction which we have pointed out between
the two words, a distinction which explains why ¢av, should be more fully used than
ἀποκ., because the state of the object (φανέρωσις) brought about by the dmox. comes
mainly into consideration ; cf. especially Gal. iii, 23, εἰς τὴν μέλλ. πίστιν ἀποκαλυφ-
θῆναι, where φανερωθῆναι would convey a totally different thought. Again, Rom. i. 17,
δικ. γὰρ θεοῦ ἐν τῷ ev. ἀποκαλύπτεται, but in iii, 21, νυνὶ δὲ χωρὶς νόμου δικ. θεοῦ
πεφανέρωται, μαρτυρουμένη κτλ, Trench (Synonyms, etc.) rightly represents ἀποκάλυψις
and ἐπιφάνεια as synonymous, but this does not hold of davépwouw.— Εἰ πεφαένω in the
LXX, is=7sa, nb: Niph., mr, but is as rare as the simple verb.

Φημ΄ί is in the LXX.=083, rarely="nx.—II podyrtinds, 7, dv, belonging to the
prophet, or coming from him ; rare in profane Greek, eg. Lucian, Alex. 60. Not in the
LXX. In the N. T. Rom. xvi. 26; 2 Pet. i 19.---Προφητεία is in the LXX. =782),
2 Chron. xv. 8; 2 Esdr. vi. 14; Neh. vi. 12; cf. 2 Esdr.v. 1. It is=itM in 2 Chron.
xxxii, 32. So too in Ecclus. xxiv. 33, xxxvi. 20, xxxix. 1, xliv. 3, xlvi 1, 20;
Tobit ii. 6.

Φόβος, ὁ, from φέβεσθαι, still appearing as the poetic form of φοβεῖσθαι, of the
same root with the German beben, “to quake” (Curtius, 298). =fear, dread, Plato,
Prot. 358 D, προσδοκίαν τινὰ λέγω κακοῦ τοῦτο, εἴτε φόβον εἴτε δέος καλεῖτε ; Legg. i.
644 Ὁ, πρὸς δὲ τούτοιν ἀμφοῖν αὖ δόξας μελλόντων, οἷν κοινὸν μὲν ὄνομα ἐλπίς, ἴδιον δὲ
φόβος μὲν ἡ πρὸ λύπης ἐλπίς, θάῤῥος δὲ ἡ πρὸ τοῦ ἐναντίου ; see also ἐλπίς. In Herod.
and Dem, combined with δέος, from which it is distinguished, according to Ammonius, in
that δέος πολυχρόνιος κακοῦ ὑπόνοια, φόβος δὲ ἡ παραυτίκα πτόησις, a difference which
is not heeded subsequently at least ; and Passow says (under δέος) that φόβος, metus, is
fear as a mental state; δέος, timor, is a sensation of terror, fear, as a bodily state. The
usage for the most part makes no distinction; φόβος, φοβεῖσθαι is more frequent ; δέος,

Φόβος 898 Φόβος

δεέδειν, or δεδοικέναι, is rarer; δέος stands specially for momentary fright, φόβος is more
abiding ; on the other hand, φοβεῖσθαι is to cherish anwiety, δεδοικέναι to cherish alarm or
watchfulness. In biblical Greek δεδοικέναι hardly ever oceurs,—Isa. Ix. 14, Job xxxviii. 40
= nnv, also Job iii. 19, 25, xxvi. 13, xli. 2; not in the Apocrypha, nor in the N. T.
Aéos not in the LXX., sometimes in 2 Mace. iii. 17, 30, xii. 22, xiii. 16, xv. 23; in the
N. T. Heb. xii. 28, where, however, Lachm. reads αἰδώς. Φόβος, φοβεῖσθαι, occur very
often, φόβος as the usual rendering of 181 (sometimes εὐσέβεια, θεοσέβεια), ND (once =
τρόμος), T°, MNS (once = δειλία), and 9B, which more rarely 15 Ξε ἔκστασις, θάμβος,
πτόησις, occasionally =", TN, TAN, WTA, MAN, οὐ al. Of all these terms, nxv is
the most important, as used of the bearing of man towards God, and as standing in a
religious sense (as also sometimes, though rarely, 708), and it is just so with φόβος,
φοβεῖσθαι. The proper Greek word for reverential fear of God is indeed σέβεσθαι (=S%
and its derivatives, Josh. iv. 24, xxii. 25; Job i. 9; Jonah i. 9; Isa. xxix. 13); but
φοβεῖσθαι and φόβος are also much used, and with this difference, that o¢8. includes
worship and religious conduct, but φόβος denotes only the latter, cf. Thue. ii, 53. 4,
θεῶν δὲ φόβος ἢ ἀνθρώπων νόμος οὐδεὶς ἀπεῖργε ; Plat. Legg. xi. 927 A, πρῶτον μὲν τοὺς
ἄνω θεοὺς φοβείσθων, οἱ τῶν ὀρφανῶν τῆς ἐρημίας αἰσθήσεις ἔχουσιν ; Soph. Aj. 253.
Plut. puer. educ. 14 (10 ΕἾ, ἐπὶ τὴν τῶν ἀνθρωπίνων μυστηρίων πίστιν τὸν ἀπὸ τῶν
θεῶν μεταφέρωμεν φόβον ; De aud. poct. 12 (34 A); De superstit. 2 (165 B), τέλος
ἐστὶ τοῦ μὴ νομίζειν θεοὺς τὸ μὴ φοβεῖσθαι; Liban. 4, p. 73, 22, ed. Reisk., πᾶς
ὅρκος ἐκ τοῦ πρὸς τοὺς θεοὺς φόβου τὴν ἰσχὺν λαμβάνει. There also occur δεδιέναι,
αἰδεῖσθαι, αἰσχύνεσθαι τοὺς θεούς ; see Niigelsbach, nachhom. Theol. v. 2.64. Τιμὴ,
τιμαὶ θεῶν, τιμᾶν τοὺς θεούς have reference chiefly to acts of worship, Plat. Regg. Apophth.
172 Ὁ, εὐτελεστάτας ἐποίησεν τὰς θυσίας, ἵνα ἀεὶ τοὺς θεοὺς τιμᾶν ἑτοίμως δύνωνται ; On
the other hand, φόβος, φοβεῖσθαι, do not denote positive acts, but a spiritual bearing,
having as its foundation the fear of judgment and of punishment; the τὰ πρὸς θεοὺς καὶ
Ta πρὸς γονεῖς καὶ φίλους ὅσια καὶ δίκαια διαφυλάσσειν (Plut. Consol. ad Apoll. 1) also
springs from this; but indications are not wanting, eg. ἴῃ Plut., that φόβος θεῶν serves
only as a subordinate standing-point ; it cannot be said φόβος τὰ θεῖα τοῖσι σώφροσι
βροτῶν, but θάρσος τὰ 0. τ. σ. β., φόβος δὲ ἄφροσι καὶ ἀχαρίστοις Kal ἀνοήτοις, ὅτι Kai
τὴν παντὸς αἰτίαν ἀγαθοῦ δύναμιν καὶ ἀρχὴν ὡς βλάπτουσαν ὑφορῶνται καὶ δεδίασιν,
cf. de swperstit. 11 (170 E), μισῶν δὲ θεοὺς καὶ φοβούμενος, ct al. This, however, is a
perversion of the primary idea which was embodied in δεισιδαιμονία ; originally the fear
of the gods was a perfectly right and necessary moral motive. Theog. 1179, θεοὺς aidod
καὶ δείδιθι: τοῦτο yap ἄνδρα εἴργει μήθ᾽ Epdew μήτε λέγειν ἀσεβῆ.

In-Holy Scripture also the fear of God appears as ἃ ruling motive of the moral and
religious life; in Luke xviii. 2 we find an expression just like that of Thucydides, rov
θεὸν μὴ φοβούμενος καὶ ἄνθρωπον μὴ ἐντρεπόμενος, but it is not only a motive, Ex. i. 17,
ἐφοβήθησαν ai μαῖαι τὸν θεόν ; ver, 21; Lev. xix. 14; Prov. iii. 7, φοβοῦ δὲ τὸν θεὸν
καὶ ἔκκλινε ἀπὸ παντὸς κακοῦ, οἱ al.; it is a comprehensive designation of the religious

Φόβος 899 Φόβος

character as a whole; cf. φοβεῖσθαι τὸν θεὸν καὶ φυλάσσειν τὰς ἐντολὰς αὐτοῦ, Deut.
iv. 29, with Prov. xiii, 13, φοβεῖσθαι τὴν ἐντολήν, and specially a comprehensive
designation of religious life and conduct; cf. the expression φοβεῖσθαι θεοὺς ἑτέρους,
2 Kings xvii. 7, 35, 37, 38, with 1 Sam. xii, 24, φοβεῖσθε τὸν κύριον καὶ δουλεύσατε
αὐτῷ; 2 Kings xvii. 36, αὐτὸν φοβηθήσεσθε καὶ αὐτῷ προσκυνήσεσθε; Deut. x. 12,
et al. The fear of God, moreover, is in its essence not only fear of His power and
judgment, Ps. xxxiii. 8, φοβηθήτω τὸν κύριον πᾶσα ἡ γῆ,----οἴ, ver. 9, Job xxxvii. 24,—
but a dread springing from reverence lest we should sin against Him or displease Him ;
cf. the words in Lev. xix. 3, ἕκαστος πατέρα αὐτοῦ καὶ μητέρα αὐτοῦ φοβείσθω, and
the expression in Deut. xxviii. 58, φοβεῖσθαι τὸ ὄνομα τὸ ἔντιμον καὶ τὸ θαυμαστόν ;
Neh. i. 11, dof. τὸ ὄνομα σου; 2 Chron. vi. 31, ὅπως φοβῶνται πάσας ὁδούς σου
πάσας τὰς ἡμέρας «7d. It differs from δεισιδαιμόνια in that it takes away all fear
from him who possesses it, as the frequent exhortation μὴ φόβου shows; compare also
Ex. xiv. 31, ἐφοβήθη ὁ λαὸς τὸν κύριον καὶ ἐπίστευσαν τῷ θεῷ κιτιλ.; Ps. Ixxxvi. 11,
εὐφρανθήτω ἡ καρδία μου τοῦ φοβεῖσθαι τὸ ὄνομά σου; Deut. xxviii. 66 ; Luke viii. 50;
Ps, exxviii, 1, exxxv. 20, οἱ φοβούμενοι τὸν κύριον εὐλογήσατε τὸν κύριον. Cf. Isa.
xii. 2; Jer. xxx. 10; Ps. xxxiii. 18, with ἐλπίζειν ἐπὶ τὸ ἔλεος αὐτοῦ. The fundamental
idea nevertheless remains, which is awe of God’s judgment; cf. Ps. xc, 13, ἀπὸ τοῦ
φόβου τοῦ θυμοῦ cov, which qualifies the demeanour throughout, and thus it becomes
the disposition and bearing of one who in everything is guided by a reference to God,
and it is designated the fear of God; cf. Proverbs and Eccles., where the conception
φόβος θεοῦ is so prominent, with Eccles. xii. 1 566.

This appears all the more strikingly in the N. Τὶ (cf. 1 Pet. i. 17; Phil. ii. 12),
which differs, however, from the O. T. in this, that the fear of God is mentioned far less
frequently than in the O. T. The expression occurs hardly twenty times, and in place
of it, and corresponding therewith, we have something answering more to the change
brought about by redemption; οἵ, Rom. viii. 15; 1 John iv. 18. Hence φόβος and
φοβεῖσθαι are among the conceptions which mark the difference between the Old and
New Testament. Φόβος appears (I.) in an objective, or rather an active sense, as that
which prompts to fear, what alarms, what is the object of fear; cf. φοβέω, Hes., Hom.,
Plut. So in Ps. xxxi. 12, ἐγενήθην φόβος τοῖς γνωστοῖς pov; Isa, xxiv. 18 -- ἽΠΕ, So
also Gen. xxxi. 53, ὥμοσεν ᾿Ιακὼβ κατὰ τοῦ φόβου τοῦ πατρὸς αὐτοῦ ; cf. ver. 42,
ὁ φόβος ᾿Ισαάκ, as a designation of God = He whom Isaac feared—In the N. T., only in
Rom. xiii. 8, of yap ἄρχοντες οὐκ εἰσὶν φόβος τῷ ἀγαθῷ ἐργῷ ἀλλὰ τῷ κακῷ. (11.) In
a subjective, or, more properly, a passive sense, of the sensation (a) of fear, Prov. xviii. 8 ;
Isa. vii. 25; Ezek. xxvii. 28; Job iv. 18, xxxiii, 15; Jer. xxx. 5, φόβος καὶ οὔκ
ἐστιν εἰρήνη, et al.; Matt. xiv. 26, xxviii. 8, μετὰ φόβου καὶ χαρᾶς; Mark iv. 41,
ἐφοβήθησαν φόβον μέγαν; Luke i. 12, 65, ii, 9, v.26, vii. 16, viii, 37, xxi. 26,
ἀποψυχόντων ἀνθρώπων ἀπὸ φόβου καὶ προσδοκίας τῶν émrepyouérav; Acts ii. 43,
v. 5, 11, xix. 17; 1 Cor. ii. 8; 2 Cor. vii. 5, 11, 15; 1 Tim. v. 20; Rev. xi, 11 Ὸ

Φόβος 900 Φοβέω

φόβος καὶ τρόμος, Gen. ix. 2; Ex. xv. 16 ; Deut. ii. 25, xi. 25; Ps. lv. 6; 1 Cor. ii. 3;
2 Cor. vii. 15; Eph. vi. 5; Phil. 1, 12. Cf. Mark v. 33, φωβηθεῖσα καὶ τρέμουσα.
With the gen. of the object, Gen. ix. 2, ὁ φόβος ὑμῶν; Isa, viii. 12; Esther viii. 17,
διὰ τὸν φόβον τῶν ᾿Ιουδ., et al. In the N. T. John vii. 13, xix. 38, xx. 19, διὰ τὸν
φ. τῶν *Iovd.; 1 Pet. iii, 14, from Isa. viii. 12; Heb. ii. 15, φόβος θανάτου ; Rev.
xviii. 10, 15, τοῦ βασανισμοῦ. With the gen. of the subject, only in Deut. xxviii. 67,
τῆς καρδίας ; Job iv. 4. The gen. of the object occurs mainly in the phrase (Ὁ) φόβος
κυρίου, θεοῦ, 2 Sam. xxiii. 3; Prov. 1, 7, 29, ii. 5, viii. 13, ix. 10, x. 28, xiv. 28 sq.,
xv. 17, xvi. 4, xix. 23, xxii. 4, xxiii. 17; Ps. v. 8, xviii. 10, xxxiv. 12, exi. 10, cxix. 38;
Isa. xi. 3; Jer. xxxii. 40, here everywhere="8T. Mal. i. 6=N 10, 1 Chron. xiv. 17;
Ps, xxxvi. 2; Isa, ii. 10,19, 21 - ἽΠΒ, Prov. x. 80 - ΤΥ]. In the Ν, T. Acts ix. 31,
πορεύεσθαι τῷ φόβῳ τοῦ κυρ.; 2 Cor. v. 11, εἰδότες τὸν φόβον τοῦ κυρ.; vii. 1,
ἐπιτελεῖν ἁγιωσύνην ἐν φ. θ.; Rom. iii, 18 from Ps. xxxvi. 2. Once ἐν φόβῳ Χυ,,
Eph. v. 21. Without the genitive added, very seldom, Ps. ii. 11, δουλεύσατε τῷ κυρίῳ
ἐν φόβῳ. The N. T. φόβος, when by itself, is in many, nay, in most places, a fear of
God and His judgment, either evoked by certain events, such as miracles, or awakened
by what one knows of God and His judgment, but this is certainly not what κατ᾽ ἐξ. is
called the fear of God. The latter only in Phil. ii, 12, μετὰ φόβου καὶ τρόμου τὴν
ἑαυτῶν σωτηρίαν κατεργάζξεσθε, cf. ver. 13; 1 Pet. i. 17, εἰ πατέρα ἐπικαλεῖσθε τὸν
ἀπροσωπολήπτως κρίνοντα, ἐν φόβῳ... ἀναστράφητε; iii, 2, τὴν ἐν φόβῳ ἁγνὴν
ἀναστροφήν ; iii. 15, μετὰ πραὔτητος καὶ φόβου, but not Matt. xxviii. 8; Luke i, 12, 65,
ii, 9, ete—See above under (a); cf. Rom. viii. 15, od γὰρ ἐλάβετε πνεῦμα δουλείας
πάλιν eis φόβον; 1 John iv. 18, φόβος οὐκ ἔστιν ἐν τῇ ἀγάπῃ κιτιλ.; Jude 23; 1 Tim.
ν. 20.—There is no need to suppose another meaning, reverence, in 1 Pet. ii. 18, iii. 15 ;
Rom. xiii. 7; cf. ver. 5.

Φοβέω; the future passive in profane Greek usually in the middle form
φοβήσομαι, but the aor. ἐφοβήθην, future φοβηθήσομαι, only rarely, and as fut. exact.,
still rarer the aor, ἐφοβησάμην; but in biblical Greek usually the future φοβηθήσομαι,
aorist ἐφοβήθην. (1.) Active=to terrify, to make afraid, to make to fly in terror,
twa, Homer, Xen., Plato, οὐ al. In biblical Greek only in Wisd. xvii. 9, εἰ μηδὲν
αὐτοὺς ταραχῶδες ἐφόβει. Elsewhere always (II.) the passive = to be afraid, to fear, to
be fearful, still in Homer always = to be terrified, to be put to flight, to flee, afterwards with
δεδιέναι, τρέμεσθαι, et al.; opposed to θαῤῥεῖν, Isoc., Thuc., Plut., see Passow; LXX. see
above under φόβος. (a) Without object, to be afraid; that it is properly passive is clear
from the construction φοβεῖσθαι ὑπό twos, Il. viii. 149, and of, τινὶ, to be put into
fear by anything, Zi. xvi. 294; Eurip. Rhes. 37, Κρονίου Πανὸς τρομερᾷ μάστιγι φοβεῖ.
But usually in profane Greek we find other prepositional combinations, ὑπό τινος, περί
Twos or τινι, ὑπέρ τινος, πρός with the gen. dat. or acc., && τινος, as equivalent to to be
afraid on account of something. In biblical Greek— apart from the combinations

Φοβέω 901 Φοβέω

under (Ὁ) with the acc.—standing quite alone, or φόβον φοβεῖσθαι, Ps. liii. 6; Jonah
i. 5; 1 Mace. x. 8; Mark iv. 41; Luke ii 9; φόβῳ φοβεῖσθαι, Ezek. xxvii. 28; cf. ἐν
φόβῳ o8., Isa. xxxiii. 7; or the phrase which is foreign to profane Greek, φοβεῖσθαι

ἀπό τινος = [2 SY, Lev. xix. 30, xxvi. 2; Deut. v. 5; 1 Sam. vii. 7, xviii, 12, xxi. 12;
“1 Kings iii. 28; Neh. iv. 14; thus especially of the fear of God, see (c); once περί with
the gen., Josh. ix. 24, ἐφοβήθημεν σφόδρα περὶ τῶν ψυχῶν ἡμῶν.----Τὰ the N. T. by
itself, Matt. x. 31, xiv. 27, 30, xvii. 6, 7, xxv. 25, xxvii. 54, xxviii. 5, 10; Mark v. 15,
33, 36, vi. 50, x. 32, xvi. 8; Luke i. 13, 30, ii. 10, v. 10, viii. 25, 35, 50, ix. 34,
xii, 7, 32; John vi. 19, 20, xii. 15, xix. 8; Acts xvi. 38, xviii. 9, xxii. 29, xxvii. 24;
Rom. xi. 20, xiii 4; Heb. xiii 6; 1 John iv, 18; Rev. i. 17. With following
infinitive = to be afraid to do something, Matt. i. 20, 11, 22; Mark ix. 32; Luke ix. 45.
With following μή, μήπως, μήποτε τ ἰο be afraid lest something should happen, Acts
xxiii. 10, xxvii. 17; 1 Cor. xi. 3, xii. 20; Gal. iv. 11; Heb. iv. 1. The combination
φοβεῖσθαι ἀπό twos is very rare in the N. T., only in Matt. x. 28 and Luke xii. 4.—
(Ὁ) φοβεῖσθαί τι, τινά, to fear something or some one, to stand in fear of, to be afraid of,
to quake before, to draw back trembling, and go out of the way of, Judg. vi. 27, ἐγενήθη
ὡς ἐφοβήθη τὸν οἶκον τοῦ πατρὸς αὐτοῦ καὶ τοὺς ἄνδρας τῆς πόλεως τοῦ ποιῆσαι
ἡμέρας καὶ ἐποίησε νυκτός; 2 Sam. iii, 11; 1 Kings i, 51; Ps. xxiii. 4, xxvii. 1,
cf. Ps. lvi. 5, 12; Jer. x. 5, et al. Then =¢to stand in fear of, to fear one, so as to take
care not to have him as an antagonist, to be afraid of, either because opposition is
presupposed, and the person or thing is therefore to be avoided, or because the
opposition is impending; cf. Rom. xiii. 3, 4. In the former sense φοβεῖσθαί τινα is
= to avoid the opponent, in the latter it is=to avoid the opposition, to be on one’s guard
against it, and therefore to yield to its will; cf. 1 Sam, xv. 24, ἐφοβήθην τὸν λαὸν καὶ
ἤκουσα τῆς φωνῆς αὐτῶν. In this sense it stands (6) of the fear of God, φοβεῖσθαι τὸν
θεόν, κύριον ; cf., with the passage last cited, Judg. vi. 10, εἶπα ὑμῖν, ᾿Εγὼ κύριος ὁ
θεὸς ὑμῶν, od φοβηθήσεσθε τοὺς θεοὺς τοῦ "Apoppaiov ... Kal οὐκ εἰσηκούσατε τῆς
φωνῆς μου. That the fear of God lies in the conception is clear from the combination
φ. ἀπὸ προσώπου αὐτοῦ, Eccles. iii. 14, viii. 12, 13; Haggai i. 12; 1 Chron. xvi. 30;
Dan, v. 21, vi. 26 (never ἀπ᾽ adrod,—Trommius mistakenly names Ps. xxii. 24);
Ps. exix. 120, ἀπὸ τῶν κριμάτων cov ἐφοβήθην. But God is not regarded as an
opponent who is to be avoided and withdrawn from (Ex. ii. 14, xxiv. 30); the emotion
is not that of the profane δεισιδαιμόνια, it is the final opposition and condemnation of
God that is shunned, so that, instead of avoiding Him, the desire is δουλεύειν αὐτῷ,
1 Sam. xii, 14, 24; λατρεύειν, Josh. xxiv. 14; αὐτῷ προσκυνεῖν, 2 Kings xvii. 36 ;
πορεύεσθαι ἐν ταῖς ὁδοῖς αὐτοῦ, Deut. viii. 6; φυλάσσειν τὰς ἐντολὰς αὐτοῦ, Deut.
ἦν. 29, xiii. 4; nay more, πιστεύειν αὐτῷ, Ex. xiv. 31, cf. Deut. xxviii. 66; all these
are included in the conception φοβεῖσθαι τὸν θεόν; cf. φοβ. τὸν πατέρα Kai μητέρα,
Lev. xix, 3, Josh, iv. 14, Mal. i. 6, with the totally different "Adwvias ἐφοβήθη τὸν
βασιλέα, 1 Kings i, 50, 51. The conception “ reverence” is not, however, adequate for

Φοβέω 908 Χαίρω

φοβ. τ. θ., because in it fear of God’s judgment falls too much out of thought. Cf. also
1 Sam. xiv. 26, ἐφοβήθη ὁ λαὸς τὸν ὅρκον κυρίου; Eccles. ix. 2, ὁ ὀμνύων καὶ τὸν
ὅρκον φοβούμενος , Prov. xiii. 18, ὁ φοβούμενος ἐντολήν. Moreover, in φοβ. τὸ ὄνομα
κυρίου there comes in still the element of dread, with reference to Ex. xx. 7, see Deut.
xxviii. 58; 2 Chron. vi. 33; Neh. i. 11; Ps. cii, 16, Ixxxvi. 11. Cf. Lev. xix. 30, ἀπὸ -
τῶν ἁγίων μου φοβηθήσεσθε; xxvi. 2—Ex. ix. 21, ὁ φοβ. τὸ ῥῆμα xvplov.—We find it
thus in Gen. xxii. 12, xxxii. 11, χ]}. 18; Ex. i. 17, 21, ii. 31, xiv. 31; Lev. xix. 14, 32,
xxv. 17, 36, 43; Deut. iv. 10, 29, vi, 2, 13, 24, viii. 6, x. 12, xiii, 4, xiv. 23, xvii. 19,
xxv. 18, xxxi. 12,13; 1 Sam. xii. 14, 24; 2 Sam. vi. 9; 1 Kings xviii. 12; 2 Kings
iv. 1, xvii. 25, 28, 32, 33, 36, 39; 1 Chron. xiii. 12; 2 Chron. vi. 31, 33; Neh.i. 11,
vii. 2; Job xxxvii. 24; Ps. xv. 4, xxii. 24, 26, xxv. 12, 14, xxxi. 20, xxxiii. 8, 18,
xxxiv. 8, 10, lv. 20, lx. 6, lxi. 6, lxvi. 16, Ixvii. 8, Ixxxv. 10, Ixxxvi. 11, cii. 16, ciii, 11,
13, 16, exi. 5, exii. 1, cxiii, 19, 22, exviii. 4, exix. 63, 74, 79; exxviii. 1, 4, exxxv. 20,
exlv. 19, cxlvii. 11; Prov. iii. 7, xiv. 2, xxiv. 21; Eccles. v. 6, vii. 19, viii. 12, xii, 13;
Isa, xxix. 23, 1. 10, Ivii. 11, lix. 19, lxvi. 14; Jer. v. 22, 24, xxvi. 19, xxxii. 39;
Zeph. iii. 8; Mal. ii. 5, iii. 5, 16, iv. 2. In the Apocrypha it is specially frequent in
Ecclesiasticus. In the N. T., on the other hand, it israre; see φόβος, Matt. ix. 8 ;
Luke i. 50, xviii. 2, 4, xxiii. 40; Col. iii. 22; Rev. xiv. 7, xv. 4, xix. 5; Rev. xi. 18,
τὸ ὄνομά σου. In all these passages it is clear that φοβ. τὸν θεόν is somewhat different
from that required under God’s N. T. revelation, a step towards it, Luke xxiii. 40; Rev.
xiv. 7. The expression in the book of the Acts, φοβούμενος τὸν θεόν, οἱ φοβούμενοι
τὸν θεόν, of the proselytes as distinct from the Israelites, is peculiar, Acts xiii. 16, 26,
x. 2, 22, 25, also σεβόμενοι (which see); cf. 2 Chron. v. 6, πᾶσα συναγωγὴ ᾿Ισραὴλ καὶ
οἱ φοβούμενοι καὶ οἱ ἐπισυνηγμένοι αὐτῶν. Cf. Schiirer, NV. 7. Zeitgesch. p, 644 sqq.

Yuvvgduros oceurs twice in the LXX., Zech. xi. 2, ὁ δρυμὸς ὁ σύνφυτος (= V¥3)
=“the grown-up and interlaced oak forest.” But in Amos ix. 13, πάντες οἱ βουνοὶ
σύνφυτοι ἔσονται (=x, Hithpael), probably =“ grown into one another.”

Xa(po is in the LXX. = Sy Hiphil (see ἀγαλλιάω), wy, nov, but upon the whole
not frequent—Xdpcs is=in, but once= 70M, Esth. ii. 9; O°, Gen. xiii, 14; ΡΥ,
Esth. vi. 3 ; and twice = fi¥}, Prov. x. 33, xiii 2.---τ τὰρίξεσθαι does not occur in the
LXX., once in Ecclus, xii. 3, and in 2 Mace. iii. 31, 33, iv. 32, vii. 22; 3 Mace. vii. 6;
4 Mace. v. 7, xi. 2—Xdpiopa occurs in Philo, De alleg. lib. 3, I. 102. 31 sqq., ζητῶν
ὁ δίκαιος τὴν τῶν ὄντων φύσιν, ἐν τούτῳ εὑρίσκει ἄριστον εὕρεμα, χάριν ὄντα τοῦ θεοῦ
τὰ σύμπαντα; γενέσεως δὲ οὐδὲν χάρισμα, ὅτι γε οὐδὲ κτῆμα. . . . δωρεὰ γὰρ καὶ εὐεργεσία
καὶ χάρισμα θεοῦ τὰ πάντα ὅσα ἐν κόσμῳ καὶ αὐτὸς ὁ κόσμος ἐστίν, therefore = present,
ἃ gift of pure free inclination and affection, a gift of grace; in Rom. i, 11, ἵνα τε μεταδῶ
χάρισμα ὑμῖν πνευματικὸν εἰς τὸ στηριχθῆναι ὑμᾶς, a gift proceeding from and fulfilled in
the Holy Spirit, such as comfort, enlightenment, which they needed to strengthen

them,
285

Εὐχάριστος 903 Εὐχαριστέω

Εὐχάρειεστος, ον, (a) thankful, Xen., Plut., Diod.; Col. iii. 15, ἴῃ a religious sense ;
cf. ἀχάριστος, Wisd. xvi. 19, Luke vi. 35; 2 Tim.iii 2. (Ὁ) Agreeable, loveable, graceful,
Xen., Herod. ; Prov. xi. 16, γυνὴ εὐχ. = In nex,

Εὐχαριστέω; regarding the augment, see Buttmann, ὃ 84, 5; cf. εὐλογέω,
evdoxéw ; = to be thankful, to thank, not in better Greek; Polyb., Plut., Diod. Sic. In
Demosthenes it occurs, as does the substantive εὐχαριστία in the decrees of the
Byzantines, pro cor. 91, 92, instead of χαρίζεσθαι, χάρις, in better Greek. Not in
the LXX., where we find εὐλογεῖν, in some respects a narrower and in others a wider
conception. Often in the Apocrypha, and in Philo and Josephus; Judith viii. 25 ; 2 Mace.
i. 11; 3 Mace. vii. 16, in a religious sense = to thank God, τῷ κυρίῳ, σωτῆρι. So also
Wisd. xviii. 2, where it stands by itself; in 2 Mace. xii. 31 also by itself, but of thanks
to men. In the N. T., excepting Rom. xvi. 4, only in a religious sense, with or without
τῷ θεῷ, and in Luke’s and Paul’s writings with the dative. But there is a difference
between εὐχαριστεῖν with the dative and edy. absolutely or by itself. (a) With the
dative it always stands where there is implied a kindness done, a favour, a χάρις, or the
like, received, where it appears as thanks for any good experienced; thus Luke xvii. 16;
Acts xxvii, 35, xxviii, 15; Rom. xiv. 6; 1 Cor. xiv. 18; Col. 1. 12, iii, 17. The
ground of thanks is introduced by ὑπέρ, Rom. i. 8; 1 Cor. x. 30; Eph.i. 16, v. 20; by
περί with the gen., 1 Cor. i.4; 1 Thess,i 2; 2 Thess. i. 8, 11, 18; Philem. 4; by éwéwith
the dative, 1 Cor. i. 4; Phil. 1. 3,55; by διώ with the acc., Col. 1, 3; or joined on with
ὅτι, Luke xviii. 11; John xi. 41; Rom.i. 8; 1 Cor. i. 14; 1 Thess. ii, 13 ; Rev. xi. 17.
(b) εὐχαριστεῖν τι, τινά, thankfully to praise God for, 2 Cor. i. 11, ἵνα τὸ εἰς ἡμᾶς χάρισμα
διὰ πολλῶν εὐχαριστηθῇ ὑπὲρ ἡμῶν ; Rom. i. 21, οὐκ ὡς θεὸν ἐδύξασαν ἢ ηὐχαρίστησαν.
This construction, unknown in profane Greek, which is used of consecration in patristic
Greek (see εὐλογεῖν), has its origin manifestly from (c) the absolute εὐχαριστεῖν, synon.
with εὐλογεῖν, and is an index to its meaning, namely, that it signifies praising and glori-
fying God, which is prompted only by God Himself, and His revealed glory ; cf. Mark
viii. 6 with ver. 7; Matt. xiv. 19, ἀναβλέψας eis τὸν οὐρανόν, εὐλόγησε, and Matt.
xxvi. 27, λαβὼν ποτήριον Kal εὐχαριστήσας ; cf. ver. 26 and 1 Cor. x.16. Also 1 Cor.
xiv. 17, καλῶς εὐχαριστεῖς, is somewhat different from ver. 18, εὐχαριστῶ τῷ θεῷ, for the
former refers to and is in fact the γλώσσαις λαλεῖν, but ver. 18 means a direct thanks-
giving. Thus it occurs in Matt. xv. 36; Mark viii. 6; John vi. 11, 23, in connection
with Christ’s breaking of bread at the miraculous feeding, and Matt. xxvi. 27, parallel
with εὐλογεῖν, ver. 26 (as in Mark viii. 6, 7), at the Last Supper, and in like manner
εὐλογήσας and εὐχαριστήσας changing places, in Mark xiv. 22, 23.—Luke xxii. 17, 19,
compared with 1 Cor. x. 16. This meaning explains also the declaration in John vi. 23,
ὅπου ἔφαγον τὸν ἄρτον εὐχαριστήσαντος τοῦ κυρίου. To this class belong also 1 Thess.
v. 18, ἐν παντὶ εὐχαριστεῖτε, cf. Phil. iv. 6, so that it denotes not thanks for everything,
but praising God in every occupation and situation which is to form part of every prayer.

Εὐχαριστέω 904 Xpio

Cf. also Eph. v. 20.. This absolute εὐχαριστεῖν is not the same with that in Dem. pro
cor, 92, where it is = to be thankful, αἰῶνι παντὶ οὐκ ἐλλείψει εὐχαριστῶν καὶ ποιῶν ὅτι
ἂν δύνηται ἀγαθόν.

Εὐχαριστία ἡ, (a) thankfulness, Dem. pro cor. 91, parallel with ἀρετή. Polyb.
viii, 14. 8 ; Ecclus. xxxvii. 11. Add. Esth. vi. 4; 2 Mace. ii. 27. In the N. T. Acts
xxiv. 3, (0) Giving of thanks, thanks, not in profane Greek; in biblical Greek always
in a religious sense, Wisd. xvi. 28; 1 Cor. xiv. 16; 2 Cor. iv. 15; 1 Tim. iv. 3, 4;
Col. ii, 7, iv. 2; Phil. iv. 6; 1 Thess. iii, 9, εὐχαριστίαν τῷ θεῷ ἀποδοῦναι περί τινος.
2 Cor. ix. 11, 12, εὐχαριστία τῷ θεῷ: The plural, 2 Cor. ix. 12. (6) The thankful
praise of God, Eph. v. 4, πορνεία δὲ... μηδὲ ὀνομαξέσθω ἐν ὑμῖν, καθὼς πρέπει ἁγίοις,
καὶ αἰσχρότης ἢ μωρολογία ἢ εὐτραπελία, ἃ οὐκ ἀνῆκεν, ἀλλὰ μᾶλλον εὐχαριστία. So
also Rey. iv. 9, vii. 12, synon. with εὐλογία, and distinguished therefrom only as thanks-
giving and acknowledgment are from extolling and glorifying exaltation, εὐλογεῖν synon.
with ὑψοῦν.

Xoixdés, ἡ, ov, in profane Greek late and very seldom, in biblical Greek only in
Paul’s writings, 1 Cor. xv. 47, 48, 49, as a strengthening of the preceding ἐκ γῆς in
ver. 47, and expressing a qualitative antithesis to ἐξ οὐρανοῦ or ἐπουράνιος. In the
corresponding passage, in the Mosaic account of the creation, the LXX. have not the
adj., but in close connection with the original the substantive χοῦς as an epithet of man,
= 5Y in distinction from M18, Gen. ii. 7, ἔπλασεν ὁ θεὸς τὸν ἄνθρωπον χοῦν, ἀπὸ τῆς
γῆς, WOIST 9 ἜΣ. The LXX. use χοῦς side by side with γῆ, and as frequently to trans-
late “5Y; but γῇ is the regular word for YS and TIX, Gen. 111, 10, where one might
have expected χοῦς, because M278 had just preceded (ἕως τοῦ ἀποστρέψαι ce εἰς τὴν γῆν,
ἐξ ἧς ἐλήμφθης) ; yet they translate NAY. ΒΨ by γῆ ef καὶ εἰς γῆν ἀπελεύσῃ.

In itself χοῦς is not a term of degradation; cf. Gen. xiii. 16, ὡς τὴν ἄμμον τῆς γῆς,
for which Ecclus. xliv. 21 has ὡς χοῦν τῆς γῆς. Further cf. Gen. iii, 14; 1 Sam. ii 8 ;
1 Kings xvi. 2; Job xlii. 6; Ps. cxii. 6, σέ al., where ἼΒΨ is used to designate lowliness
and humiliation, in which cases the LXX. employ γῆ. The Pauline χοῖκός may how-
ever be meant depreciatively, like 75 in the places cited, so that it is an expression like
2 Cor. iv. 7, ἔχομεν τὸν θησαυρὸν τοῦτον ἐν ὀστρακίνοις σκεύεσιν. Thus it is also meant
in the passage quoted in Walz, rhett. gr. i. 613. 4, γυμνοῖ τούτους τοῦ χοϊκοῦ βάρους,
and thus it is taken also by v. Wilamowitz, commentariolus gramm. II. p. 17 (Gryph.
1880), who calls it an audacissima vocabuli novatio on Paul's part, like the term after-
wards employed for it, ὑλικός, Theodot. in Clem. Alex. opp. ed. Sylb. p. 346, see
Wilamowitz ; cf. Orac. Sibyll. viii. 445 sqq., ᾧ θνητῷ περ ἐόντι, τὰ κόσμικα πάντα
λατρεύσει, καὶ χοϊκῷ πλασθέντι τὰ πανθ᾽ ὑποτάξομεν αὐτῷ; Hesych., πήλινος, γήϊνος ;
Clem. Alex. (Zonar), γηγενὴς καὶ γήϊνος.

X péw isin the LXX. -- nvin, which is a syn. with py’, rendered ἐπιχέειν, ἐκχέειν (with

Χρίω 905 ᾿Αποψύχω

which the expression “ outpouring of the Holy Spirit” coincides), which occurs but
seldom of the anointing of the high priest, Ex. xxix. 7, Lev. viii. 12 ; of the anointing of
a king, 1 Sam. x. 1, 2 Kings ix. 3; though nw is, if we omit Ex., Lev., Num., mostly
used for kingly anointing, cf. Χριστός.

Ψευδόχριστος, ὃ, false Messias, distinguished from ἀντίχριστος, as denoting
one who sets himself up falsely as the promised Messiah; whereas the ἀντέχριστος opposes
the Messiah. Matt, xxiv. 24; Mark. xiii, 22, where the connection refers to Jewish
ψευδόχρ. Cf. Bengel on John v. 43, “ a tempore veri Christi ad nostram aetatem Ixiv.
Pseudomessiae numerantur, per quos decepti sunt Judaet.”

Vdyo is=nvvy in Jer. viii, 2; Num. xi, 32.

Ψυχή answers in the LXX. to the Hebrew 52, which is otherwise rendered only
occasionally, eg. by the reflective pronoun of the third person, once by πνοή, Prov.
xxiv. 12, σῶμα, Gen. xxxvi. 6, never by πνεῦμα or καρδία (but cf. ὀλεγόψυχος). Ψυχή
is also= 0%, Ps, lxiv, 2; 79, Ps, Ixxiv. 19; Job xxxviii, 39; and = 39, 32, in the
passages cited under καρδία, cf. ψυχικῶς, 2 Mace. iv. 37, xiv. 24.—Cf. 1222 ἸΔῈ) Di,
1 Sam. xix. 5, xxviii, 21; Judg. xii. 2; Job xiii, 14; Ps. cxix. 109, τιθέναι τὴν ψυχὴν
ἐν τῇ χειρί. 1 Kings xix. 2, DTD TON Wad WENN DYN = θήσομαι τὴν ψυχήν σου
καθὼς ψυχὴν ἑνὸς ἐξ αὐτῶν, and Isa. lili, 10, iw] OvS ΦΉΣ, see Delitzsch ;
vp) DY always contains the thought of pledging one’s life for something; see E. Haupt
on 1 John iii. 16. As to Matt. xx. 28, John x. 11, ef. the expression ἀντέψυχον,
4 Mace. vi: 29, ἀντίψυχον αὐτῶν λάβε τὴν ἐμὴν ψυχήν ; xvii. 21, ὥσπερ ἀντίψυχον
γεγονότας τῆς τοῦ ἔθνους ἁμαρτίας. Σῶμα and ψυχή may be divided, or separated from
each other ; πνεῦμα and ψυχή can only be distinguished from each other.—'Iodyuxos
occurs in the LXX., Ps, lv, 14, od δὲ ἄνθρωπε ἰσόψυχε, ἡγεμών pov Kal γνωστέ pov =
Dd WN,

᾿Ολιγόψυχος, ον, faint-hearted, Artemidor. Oncirokrit. iii, 5, ἀηδεῖς δὲ ὅτι
μάχιμοί εἰσι καὶ ὀλιγόψυχοι. The verb ὀλιγοψυχεῖν in Isoc., ὀλυγοψυχία in Hippocr.
All three words often in the LXX; ὀλιγόψυχος, Isa. lvii. 15, ὀλυγοψύχοις διδοὺς μακρο-
θυμίαν, ™ PBvA NDT, Prov, xviii, 14=7822; Isa, liv, 6 =" BY, xxxv. 4=
am, ΑΒ to Prov. xiv. 31, see μακροθυμία. The subst,=— Wp, Ex. vi. 9.
= hyd m9, Ps.lv. 9. The verb = ΘῈ) YP, Num. xxi. 4; Judg. x. 6, xvi. 17; YY, Judg.
viii. 4; »Sy, Hithp. Jonah iv. 9; yoy, Hithp. Ps. Ixxvii. 4, ὠλυγοψύχησεν τὸ πνεῦμά pov.
—Ecclus, iv. 9, vii. 10, μὴ ὀλιγοψυχήσῃς ἐν τῇ προσευχῇ cov; Judith vii. 19 as Ps.
Ixxvii. 4, Judith viii, 9—In the N. T. only the adjective, 1 Thess. v.14. Cf. ἀσθενόψυχος,
4 Mace, xv, 4,

"Amo a, to leave off breathing, to become faint, Od. xxiv. 348, εἷλεν ἀποψύχοντα
᾿Οδυσσεύς ; cf. v. 457, ὁ δ᾽ ἄρ᾽ ἄπνευστος καὶ ἄναυδος κεῖτ᾽ ὀλιγηπελέων. So Luke

᾿Δποψύχω 906 ρα

χχὶ. 26, ἀποψυχέντων ἀνθρώπων ἀπὸ φέβου; cf. Matt. xxviii. 4, ἀπὸ τοῦ φόβου...
ἐγενήθησαν ὡς νεκροί. Otherwise mostly to breathe one’s last, to die, e.g. βίον, πνεῦμα ;
Soph., Thuc., Philo, Joseph., e¢ al. ; 4 Mace, xv. 15 parallel with ἀποπνεῖν.

Ἔ κψύχω, to breathe out, to give up the ghost, to expire, Hippocr., Jambl., LXX.,
Judg. iv. 21, ἐξέψυξε καὶ ἀπέθανε, the Alex. = "3", Vat. ἐξεστὼς ἐσκοτώθη καὶ a.; Ezek.
xxi. 12, ἐκψύξει πᾶσα σὰρξ καὶ πᾶν πνεῦμα =nn2 Piel, like ἀποψ., Luke xxi. 26.—In
the N. T., Acts v. 5, 10, xii. 23, instead of the nobler word ἐκπνέω, Mark xv. 37, 39;
Luke xxiii, 46.

Karav vx, to cool, to refresh, Aristotle, Plut., οὐ al. ; Luke xvi. 24, τὴν γλῶσσαν.
Intransitive, Gen. xviii. 4, καταψύξατε ὑπὸ τὸ δένδρον, for which we have seemingly no
examples in profane Greek (in Plut. Mor. 652 C it is transitive),

"“Qpa is in the LXX.=ny, Gen. xviii. 10; Ex. ix, 19, xviii. 22, 26, e¢ al.
nyw, Dan. iii, 6, iv. 16, 30, v. 5. See also Num, ix. 2; Dan. ix. 21; Hos. ii. 9.

᾿Απρόσκοπος, ov (not to be confounded with ἀπρό-σκοπος, Aesch. Zum. 105 ;
3 Mace. iii. 8), only in Ecclus. xxxv. 21, the N. T., and ecclesiastical Greek; once in
Sext. adv. gramm, i. 195;=one who has not offended, like προσκόπτειν, of offence either
taken or given. The remark of Eustath. Z/. 159. 64 (ef. Steph. Zhes. s.v.), that it
primarily was used ἐπὶ ποδῶν, seems to be based upon the first appearance of the word
in Ecelus, xxxv. 21, μὴ πιστεύσῃς ἐν ὁδῷ ἀπροσκοπῷ; cf. Eust. Od. 1395, 18, εὔοδον
καὶ ἀπρόσκοπον. In the N. T. (a) he who gives no offence, or occasion of stumbling, as
in Ecclus. xxxv. 21. Thus in 1 Cor. x. 82, ἀπρόσκοποι καὶ ᾿Ιουδαίοις γίνεσθε καὶ
Ἕλλησιν καὶ τῇ ἐκκλησίᾳ τοῦ θεοῦ; cf. ver. 33, So also in Sext. Emp. as above cited,
ἀπρόσκοπον τοῖς πολλοῖς εἶναι φαίνεται, and in this sense in patristic Greek, eg. Const,
Apost. ii. 9, ob μόνον ἀπρόσκοπον εἶναι χρὴ τὸν ἐπίσκοπον, ἀλλὰ καὶ ἀπροσωπόληπτον.
Then (Ὁ) of one who has taken no offence, experienced no injury, Acts xxiv. 16, ἀσκῶ
ἀπρόσκοπον συνείδησιν ἔχειν πρὸς τὸν θεὸν καὶ τοὺς ἀνθρώπους διαπαντός ; cf, 1 Cor,
viii. 12, τύπτειν τὴν συνείδησιν ἀσθενοῦσαν, like πρόσκομμα in ver. 9, so that it is not
equivalent to “ wnshaken, kept in undisturbed equilibrium” (Wendt), which is inappropriate
to our conception of conscience, but=uninjured. In Phil. i. 10 in the same sense, ἵνα ἦτε
εἰλικρινεῖς καὶ ἀπρόσκοποι eis ἡμέραν Χριστοῦ, compare the preceding εἰς τὸ δοκιμάζειν
τὰ διαφέροντα, and ver, 9, the design of which is the preservation of the Philippians
from injury in their Christian character.

Mic 046s, od, ὃ, pay. The statement that it means both merces and praemium,
whereby the difficulties of O. T. and specially N. T. usage are said to be solved, is

Μισθός 907 Μισθός

incorrect. A praemium is designated μισθός froma special point of view only, see (b).—
(a) Pay, wages for work done or service rendered, e.g. of soldiers’ pay, of sailors’ or watch-
men’s wages, of the honorarium of teachers, the fees of lawyers, the payment fixed for
the citizens upon the visit of the national assembly, in short, the pay stipulated, agreed to,
or guaranteed for any work or service rendered ; Dem. De Cor. xviii. 51, εἰ μὴ καὶ τοῦς
θεριστὰς καὶ τοῦς ἄλλο τι μισθοῦ πράττοντας φίλους καὶ ξένους δεῖ καλεῖν τῶν μισθω-
σαμένων ; Thue. i. 142. 2, ὀλίγων ἡμερῶν ἕνεκα μεγάλου μισθοῦ δόσεως ἐκείνοις ξυναγω-
νίζεσθαι; Phot. (in Steph. Thes.), τὸ δὲ παρ᾽ ἡμῖν ὀψώνιον μισθὸν λέγουσι καὶ
σιτηρέσιον. Thus as a rule in the LXX.="3¥ (only once=vaddov, fare, Jonah i. 3), Gen.
xxx. 18, 28, 32, 33, xxxi. 8; Ex. ii. 9, xxii. 15; Num. xviii. 31; Deut. xv. 18, xxiv. 15 ;
2 Chron. xv. 7; Micah iii. 11, οὐ al.; Apocrypha, Tob. ii. 12, 14, and often; Ecelus.
xxxi, 22. Inthe N. T. Matt. xx. 8; Luke x. 7; 1 Cor. iii. 8; 1 Tim. v. 18; Jas.
v.4; Jude 11. The expression ὁ μισθὸς τῆς ἀδικίας, Acts i. 18 (cf. 2 Pet. ii. 15, μ.
ἀδικίας ἀγάπησεν), of the betrayal-pay of Judas, must not be taken as the same with
μισθὸς ἀδικίας in 2 Pet. ii, 13, φθαρήσονται κομιούμενοι μισθὸν ἀδικίας, see (¢).—
(Ὁ) Sometimes in profane Greek μισθός is used to designate a praemium, a remuneration
for services which are not for the profit of him who gives the reward, and therefore have
no appraisable value. This is a transference of the word to a sphere foreign to the idea
it contains, and arises from the circumstance that the recognition embedied in the
praemium is viewed in the light of payment, though there exists no acquired, stipulated,
or legal claim. Thus sometimes in Plato, eg. Rep. x. 614 A, ἃ μὲν τοίνον ζῶντι τῷ
δικαίῳ παρὰ θεῶν τε καὶ ἀνθρώπων ἄθλα τε καὶ μισθοὶ καὶ δῶρα γίγνεται πρὸς ἐκείνοις
τοῖς ἀγαθοῖς οἷς αὐτὴ παρείχετο ἡ δικαιοσύνη. ii. 363 D, ἡγησάμενοι κάλλιστον ἀρετῆς
μισθὸν μέθην αἰώνιον ; Plut. Regg. apophth. 183 D, ἀνδραγαθίας οὐ παθραγαθίας μισθοὺς
καὶ δωρεὰς δίδωμι ; Lucian, Vitt. Auct. 24, μόνος ὁ σπουδαῖος μισθὸν ἐπὶ τῇ ἀρετῇ
λήψεται. But upon the whole this usage is very rare even in Plutarch and Lucian
(against Pape, Wd.). In Biblical Greek, on the contrary, it is comparatively frequent,
and μισθός is used to designate the reward which God guarantees to those who hope in
Him and do His will, the recompense brought about through the grace and redeeming
righteousness of God, so that Paul, in Rom. iv. 4, distinguishes between the pay
guaranteed and recognised κατὰ χάριν, and that κατὰ ὀφείλημα, τῷ δὲ ἐργαζομένῳ ὁ
μισθὸς οὐ λογίζεται κατὰ χάριν ἀλλὰ κατὰ ὀφείλημα, compare ver. 5, τῷ δὲ μὴ ἐργαζομένῳ
πιστεὔοντι δὲ ἐπὶ τὸν δικαιοῦντα τὸν ἀσεβῇ, λογίζεται ἡ πίστις αὐτοῦ εἰς δικαιοσύνην.
The apostle has in his mind the example of Abraham, and therein we find this very idea
of a reward promised and guaranteed κατὰ χάριν, in connection with the idea of
δικαιοσύνη, Gen. xv, 1, ἽΝ ΠΞῚΠ Ww 3p BQ DN, LXX. ἐγὼ ὑπερασπίζω cov, 6 μισθός
σου πολὺς ἔσται σφόδρα; cf. ver. 6. In like manner the saving revelation of God’s
righteousness in the Messianic time will bring a reward to them who in faith and suffer-
ing have waited for it, Isa. xl. 10, ἰδοὺ κύριος μετὰ ἰσχύος ἔρχεται καὶ ὁ βραχίων αὐτοῦ
μετὰ κυρίας" ἰδοὺ ὁ μισθὸς αὐτοῦ μετ᾽ αὐτοῦ ; lxii. 11, ἰδού σοι ὁ σωτὴρ παραγίνετα-

Μισθός 908 Μισθός

ἔχων τὸν ἑαυτοῦ μισθὸν μετ᾽ αὐτοῦ. Compare Jer. xxxi. 10, διαλευπέτω ἡ φωνή σου ἀπὸ
κλαυθμοῦ καὶ οἱ ὀφθαλμοί σου ἀπὸ δακρύων, ὅτι ἔστιν μισθὸς τοῖς σοῖς ἔργοις. The
view here presented (cf. also Ruth ii. 12; Prov. xi. 21, ὁ σπείρων δικαιοσύνην λήμψεται
μισθὸν πιστόν) is in exact keeping with the idea of God’s redeeming righteousness, which
works for righteousness, and therefore shows itself gracious; see δίκαιος, δικαιοσύνη.
The same view underlies 1 John i. 9, 2 Tim. iv. 8, save that there is traceable a some-
what different adjustment of the idea of righteousness with that of grace. God’s grace is
the exhibition of His righteousness, and the exhibition of His righteousness is grace.
Grace does not exclude recompense; on the contrary, it includes it (cf. Ecclus. ii. 8 with
ver. 11, see below). It is utterly misleading to make a distinction between the grace
which is vouchsafed to the sinner and the reward bestowed upon the pardoned. What
God promises and what He vouchsafes is all grace, and is all likewise righteousness,
according to the point of view specially dwelt upon. In this way the term μισθός is
applied to the recompense which in the divine judgment is to be bestowed on His
servants in Rev. xi. 18, ἦλθεν ὁ καιρὸς... δοῦναι τὸν μισθὸν τοῖς δοῦλοίς cov τοῖς
προφήταις καὶ τοῖς ἁγίοις καὶ τοῖς φοβουμένοις τὸ ὀνομά σου; Rev. xxii. 12, Sod ἔρχομαι
ταχὺ καὶ ὁ μισθός μου pet ἐμοῦ ἀποδοῦναι ἑκάστῳ ὡς τὸ ἔργον ἐστιν αὐτοῦ. See
μισθαποδότης and μισθαποδοσία in the Epistle to the Hebrews. Hence μισθός in the dis-
courses of Jesus, Matt. v. 12, 6 μισθὸς ὑμῶν πολὺς ἐν τοῖς οὐρανοῖς ; v. 46, vi. 1, μισθὸν
οὐκ ἔχετε παρὰ τῷ πατρὶ ὑμῶν τῷ ἐν οὐρανοῖς ; vers. 2, 5, 16; x. 41, μισθὸν προφήτου,
δικαίου, λήψεται; ver. 42, οὐ μὴ ἀπολέσῃ τὸν μισθὸν αὐτοῦ; Mark ix. 41; Luke
vi. 23, 35. Connected with this representation is also John iv. 36, ἤδη ὁ θερίξων μισθὸν
λαμβάνει καὶ συνάγει καρπὸν eis ζωὴν αἰώνιον x.7.r., and equally even 1 Cor. iii. 8, ἕκαστος
τὸν ἴδιον μισθὸν λήψεται κατὰ τὸν ἴδιον κόπον ; ver. 14, εἴ τινος τὸ ἔργον μένει ὃ
ἐποικοδόμησεν, μισθὸν λήψεται ; ix. 17, εἰ γὰρ ἑκὼν τοῦτο πράσσω, μισθὸν ἔχω; ver. 18 ;
2 John 8; cf. Matt. xix. 27 sqq.—lIn the O. T. Apocrypha, compare Wisd. ii. 22,
οὐκ ἔγνωσαν μυστήρια θεοῦ οὐδὲ μισθὸν ἤλπισαν ὁσιότητος; ν. 15, δίκαιοι eis τὸν αἰῶνα
ζῶσι καὶ ἐν κυρίῳ ὁ μισθὸς αὐτῶν ; compare ver. 16, x. 17, ἀπέδωκεν ὁσίοις μισθὸν κόπων
αὐτῶν; Ecclus. ii, 8, οἱ φοβούμενοι τὸν κύριον πιστεύσατε αὐτῷ, καὶ οὐ μὴ πταίσῃ ὁ
μισθὸς ὑμῶν; cf. vv. 9-11, διότε οἰκτίρμων καὶ ἐλεήμων ὁ κύριος καὶ ἀφίησιν
ἁμαρτίας καὶ σώζει ἐν καιρῷ θλίψεως, xi. 15, 16, 20, xxxvi. 21, δὸς μισθὸν τοῖς
ὑπομένουσί σε; li. 30.

The Dissertations of B. Weiss, “ Die Lehre Christi vom Lohne” (in the Zeitschr. fiir
christl. Wissenschaft, 1853, No. 40 sqq.), Mehlhorn, “ Der Lohnbegriff Jesu” (Jahrbb. fiir
Protest. Theol. 1876, p. 721 sqq.), Neumeister, Die N. 1. Lehre vom Lohn, Halle 1880,
altogether mistake the O, T. basis of the conception, and therefore arrive at no satisfactory
result, Also in Menken, “ Christ]. Homilieen” (Schriften, iv. pp. 138-160, on Heb. xi. 26),
the delineation of the O. T. conception is imperfect and lacks clearness, Materials for a
right apprehension occur in Collenbusch, Erki. bibl. Wahrheiten, Elberfeld 181,1. p. 154;
Erlangen 1820, pp. 18, 21—Achelis, on Matt. v. 11, 12, quotes also J. Ἐν, Frisch,

Μισθός 909 Σπέρμα

Schriftgemdsse Abhandl. von Belohnungen in ewigen Hiitten, Leipzig 1749, Flacius,
Clavis ser. s.v. merces, does not make good the criticism which he gives s.v. justitia.

(c) The reverse of this recompense is punishment, for which μισθός is in the classics
only used euphemistically ; ef. Plato, Legg. i 650 A, μισθὸς ξημιώδης, of the dangerous
results of thoughtless conduct; Eurip. Hippol. 1050, μισθὸς yap οὗτός ἐστιν ἀνδρὶ
δυσσεβεῖ; 2 Mace. viii. 33, τὸν ἄξιον τῆς δυσσεβείας ἐκομίσατο μισθόν. So in the
N. T. 2 Pet. ii. 13; see above.

From μισθός we have in the N. T μέσθιος, hired servant; μισθοῦσθαι, to hire;
μίσθωμα, a hired dwelling ; μισθωτός, a labourer hired upon wages, and the two following
compounds,

Μισθαποδότης, ov, ὁ, only in Heb. xi. 6, and in patristic Greek, of God; in
profane Greek μισθοδότης, with this difference, that the latter denotes him who pays
wages, whereas μισθαποδότης is chosen for the sake of the idea of divine recompense, to
which ἀποδιδόναι as the usual expression corresponds better than the simple δίδοναι ;
ef. Matt. vi. 4, 6, 18, xii. 27; Rom. ii. 6, xii. 17; 1 Thess. v. 15; 2 Tim. iv. 14; 1 Pet.
iii. 9; Rev. xviii. 6, xxii. 12; see μισθός (Ὁ); Heb. xi. 6, πιστεῦσαι δεῖ τὸν προσερχό-
μενον θεῷ, ὅτι ἔστιν, καὶ τοῖς ἐκζητοῦσιν αὐτὸν μισθαποδότης γίνεται.

Μισθαποδοσία, 4, occurs like the preceding only in biblical and patristic
Greek, in lieu of the classical μισθοδοσία, with the same difference and for the same
reason. Of divine recompense or reward, see μισθός (Ὁ). (a) Of saving recompense,
Heb. x. 35, μὴ ἀποβάλητε οὖν τὴν παῤῥησίαν ὑμῶν ἥτις ἔχει μεγάλην μισθαποδοσίαν ;
xi. 26, ἀπέβλεπεν (Μωυσῆς) εἰς τὴν μισθ. (Ὁ) Of punitive recompense, Heb. ii. 2, πᾶσα
παράβασις καὶ παρακοὴ ἔλαβεν ἔνδικον μισθαποδοσίαν.

Σπέρμα, τος, τό, seed for sowing, and seed springing, both what is sown, as con-
taining the germ of new fruit, and the seed which is growing out of the seed sown. In
the first sense figuratively in Josephus, Ant. ii. 5. 3, παρεκάλει δὲ τὸν θεὸν σπέρμα τι
καὶ λείψανον ἐκ τῆς τότε συμφορᾶς αὐτῶν Kal αἰχμαλωσίας περισώσαντα Kal πάλιν
εἰς Ιεροσόλυμα καὶ τὴν οἰκείαν γῆν ἀποκαταστήσαντα ; ibid. xii. 7. 3, τὰ αἴσχιστα
παθεῖν καὶ μηδὲ σπέρμα τοῦ γένους ὑμῶν ὑπολειφθῆναι; Plato, Tim. 23 B, περιλειφ-
θέντος ποτὲ σπέρματος βραχέος. So in the 1,ΧΧ, =, Deut. iii. 3, ἐπατάξαμεν αὐτὸν
ἕως τοῦ μὴ καταλιπεῖν αὐτοῦ σπέρμα; Isa. i. 9, εἰ μὴ κύριος σαβαὼθ ἐγκατέλιπεν ἡμῖν
σπέρμα, and this again quoted in Rom. ix, 27. So also Isa. xiv. 22, ἀπολῶ αὐτῶν
ὄνομα καὶ κατάλειμμα καὶ σπέρμα, 122) $2) WA DY; Isa. xv. 9, ἀρῶ τὸ σπέρμα Μωὰβ
καὶ τὸ κατάλουπον ᾿Αδαμά, INi2 no‘dp, Also Isa, vi. 13, σπέρμα ἅγιον τὸ στήλωμα
αὐτῆς, may be included here. Thus originally used of the germs of plants σπέρμα is
figuratively used of living beings, and the usage of the word must be arranged accord-
ingly ; Hebrew, 31.—(I.) Of plants, (a) seed; in the Ν T. Matt. xiii, 24, 27, 32, 37, 38;
2 Cor. ix. 10, The plural, Mark iv. 31; 1 Cor. xv. 38, as in profane Greek of many

Σπέρμα 910 Σπέρμα

species of seed, all sorts of grain, Lev. xxvi. 16; Dan. i. 12; differently in Isa. Ixi. 11.
(ὁ) Seed sown and growing, produce; 1 Sam. viii. 15, καὶ τὰ σπέρματα ὑμῶν καὶ τοὺς
ἀμπελῶνας ὑμῶν ἀποδεκατώσει, Hebrew D2'Y%, the only place where yx occurs in the
plural, Alex. τὸ σπέρμα ὑμῶν.---(11.) Figuratively used of living beings, (a) of the seed
of man; thus in Xen., Plato, Aristotle, Plutarch, etc.; see Lexica. In biblical Greek
compare Ley. xv. 16, 17, 18, and often. Not in the N. T.; for Heb. xi. 11 see
καταβολή; 1 John iii. 9, πᾶς ὁ γεγεννημένος ἐκ τοῦ θεοῦ ἁμαρτίαν ov ποιεῖ, ὅτι σπέρμα
αὐτοῦ ἐν αὐτῷ μένει, is akin-to this, and σπέρμα θεοῦ denotes God’s power working the
divine life in believers, who thence derive the divine nature, therefore denotes the Holy Spirit
working in them; cf. John 1. 13. See Huther, in Joc. (Ὁ) Of posterity or descendants.
This use of the word answering to yxt occupies the widest place in biblical Greek ; it is
indeed. similar to the poetic use of σπέρμα in the classics, but it must not be confounded
with this. The Scripture use of σπέρμα in this way was, as will be seen, quite
uninfiuenced by classical usage, and is closely allied with the use of the Hebrew yn,
bearing which in mind the apparent difficulties of Gal. iii. 16 disappear. In the classics
σπέρμα is used of descendants only poetically, in Pindar and the Tragedians, whence all
the examples given by Georgi, Vindicie N. 7. ab hebraismis, p. 87 sqq., are taken.
Thue. v. 16. 5 is taken from the utterance of an oracle, and in the only place in prose,
Plato, De legg. ix. 853 Ο, ἄνθρωποι τε καὶ ἀνθρώπων σπέρμασι νομοθετοῦμεν, the
expression is designedly chosen as figurative, borrowed from the seeds of plants for the
sake of the comparison immediately following. As a poetic expression σπέρμα in this
sense so far lacks its appropriate range, that in Soph. Oed. Rex. 1077, τοὐμὸν δ᾽ ἐγώ, Ket
σμικρόν ἐστι, σπερμ᾽ ἰδεῖν βουλήσομαι, it denotes the father, akin therefore to its use
under 11. (a), ef. Soph. Oecd. Col. 214, τίνος εἶ σπέρματος ξεῖνε πατρόθεν ; whereas
σπέρμα, when used of descendants, allies itself to the signification seed growing,
produce, I. (Ὁ. Further, the classical σπέρμα does not strictly signify descendants
collectively, still less posterity as a whole, but primarily and in the main only the
individual, the child, the offspring, son or daughter; so in Aescl. Choeph. 496, σπέρμα
Πελοπιδῶν; Sept. 456, Μεγαρεὺς Κρέοντος σπέρμα; Prom, 705, ᾿Ινάχειον σπ., the
daughter of Inachus; more rarely, on the contrary, collectively = the children as a whole,
the brothers and sisters (never really posterity), e.g. Soph. Trach. 1147, κάλει τὸ πᾶν μοι
σπέρμα σῶν ὁμαιμόνων ; Eurip. Med. 669, παίδων ἐρευνῶν σπερμ᾽ ὅπως γένοιτό μοι.
Oftener in Aeschylus. But that this collective signification is also a purely poetic use
of the word, and has no basis whatever in linguistic usage anywhere confirmed, is clear
from the fact that instead of this collective singular the plural sometimes occurs, Soph.
Ocd. Col. 600, γῆς ἐμῆς ἀπηλάθην πρὸς τῶν ἐμαυτοῦ σπερμάτων; 1275, ὦ σπέρματ᾽
ἀνδρὸς τοῦδ᾽, ἐμαὶ δ᾽ ὁμαίμονες.

In Holy Scripture, on the contrary, σπέρμα, answering to the Hebrew 3%, is primarily
a collective conception, indeed we may say only a collective, for in the few places where
it is used of an individual, such as Gen. iv, 25, 1 Sam. i, 11, this individual is and

28

Σπέρμα 911 Σπέρμα

includes in himself or represents the progeny; cf. 1 Sam. ii. 20, ἀνταποδῶ σοι κύριος
σπέρμα ἐκ τῆς γυναικὸς ταύτης, with 1. 11, δῷς τῇ δούλῃ σου σπέρμα ἀνδρός = DWI VI,
proles mascula, With Gen, iv. 25, ἐξανέστησή μοι ὁ θεὸς om. ἕτερον ἀντὶ "Αβελ ὃν
ἀπέκτεινε Katv, compare ver. 26, iii, 15. Besides these two passages it occurs of ἃ
single person only in Gen. xxi. 13, also 2 Sam. vii. 12; 1 Chron. xvii, 11 in the
promise made to David, in the last-mentioned place, 1122) MN Wwe PION Wirns “nina,
As Isa. lix. 21, WY yt ‘BO Wt ΒΡ, shows, JW signifies primarily the immediate
descendants, the children, Gen. xxi. 13, xv. ὃ, and hence σπέρμα is once = 13, Deut. xxv. 5 ;
yet prevailingly it denotes the descendants collectively traced back to one ancestor,
hence Gen. xiii. 16, ποιήσω τὸ σπέρμα cov ὡς τὴν ἄμμον τῆς γῆς ; xv. 13, 18, xxii 17,
πληθύνων πληθυνῶ τὸ σπέρμα σου; xxviii. 14, xxxii. 12, εἰ al. Hence it passes into
the meaning family, stock, 6.9. npppen yu, nD YU, stirps regia, 2 Kings xi. 1, xxv. 25,
Jer. xli. 1, and of Israel collectively, Ezra ix. 2, παρήχθη σπέρμα τὸ ἅγιον ἐν λαοῖς
τῶν γαιῶν, unless this passage be classed under II. (a). Nay more, in expressions such
as om. τῶν δούλων cov, Ps. lxix. 37; Prov. xi. 18, om. δικαίων; Isa. lxv. 23, om.
εὐλογημένον, MAM I VN; Isa. 1. 4, DID IY, om. πονηρόν ; Isa. lvii. 4, WY IY, σπ.
ἄνομον; Ps, xxxvii. 28, DY YU, like γέννημα elsewhere, it signifies an ethico-spiritual
fellowship without reference to relationship of race. Cf. Gesenius, 7168. s.v, Specially
is yt, σπέρμα, used of the people of Israel as the descendants of Abraham or of Jacob
Israel, with whom Ishmael or Esau and their descendants were not reckoned; cf. Gen.
xxi. 12, ἐν "Icadx κληθήσεταί σοι σπέρμα, with ver. 13, καὶ τὸν υἱὸν τῆς παιδίσκης
εἰς ἔθνος μέγα ποιήσω αὐτόν, ὅτι σπέρμα σόν ἐστιν; Gen. xxviii. 4, 13, 14; Ps. ev. 6;
Isa. xli. 8 ; Jer. xxxiii, 25; 2 Kings xvii. 20; Isa. xlv. 25; Jer. χχχὶ. 36, 37; Neh.
ix. 2. Besides these, we find it employed of individual families, such as the family of
Aaron, of David, and others.

With the few above-named exceptions, yw, and therefore σπέρμα, is everywhere a
collective concept, for which the plural is never used; and this continues in the O. T.
Apocrypha, Wisd. iii, 16, x. 15, xii. 11; Ecclus, i 13, x. 19, xli. 6, xliv. 11, 12, 13, 21,
xlv. 15, 21 sqq., xlvi. 9, xlvii. 20 sqq.; Tobit 1. 1, 9, iv. 12; Prayer of Azarias 12;
1 Mace. v. 62, vii. 14; 2 Mace. vii. 17; 3 Macc. vi. 3. Only in Susannah 56 is an
individual addressed, σπέρμα χαναὰν καὶ οὐκ ᾿Ιούδα, τὸ κάλλος ἐξηπάτησέ σε, just as
in German we chide a person with the abstract “ Brut.”

Σπέρμα continues a collective in the N. T., compare Rev. xii. 17, μετὰ τῶν
λοιπῶν τοῦ σπέρματος αὐτῆς, sc. τῆς γυναικός. Thus it denotes the immediate descendants,
children, Matt. xxii. 24, 25; Mark xii, 19-22; Luke xx. 28. The expression ἐκ
σπέρματος Δαυίδ, John vii. 42, Rom. i. 3, 2 Tim, ii 8, might be classed under II. (a),
but the meaning here also is probably progeny, posterity ; cf. Ps. lxxxix. 5, ὥμοσα Δαυὶδ
τῷ δούλῳ μου ἕως τοῦ αἰῶνος ἑτοιμάσω τὸ σπέρμα σου, καὶ οἰκοδομήσω eis γενεὰν
καὶ γενεὰν τὸν θρόνον σου, a passage which has reference to 2 Sam. vii. 12, Cf.
Acts xiii, 28, τούτου (sc, Δαυὶδ) ὁ θεὸς ἀπὸ τοῦ σπέρματος κατ᾽ ἐπαγγελίαν ἤγαγεν τῷ

Σπέρμα 912 Σπέρμα

᾿Ισραὴλ σωτῆρα ᾿Ιησοῦν. In all the remaining passages σπέρμα ᾿Αβραάμ, Luke i. 55 ;
John viii. 33, 37; Acts iii, 25, vii. 5, 6; Rom. iv. 13, 16, 18, ix. 7, 8, xi. 1; 2 Cor.
xi. 22; Gal. iii, 29; Heb. ii. 16, xi. 18. With such a steady and continuous usage as
this, particularly in Paul’s writings, it is not easily conceivable that in Gal. iii. 16, τῷ δὲ
᾿Αβραὰμ ἐῤῥέθησαν ai ἐπαγγελίαι καὶ τὸ σπέρματι αὐτοῦ. οὐ λέγει καὶ τοῖς σπέρμασιν,
ὡς ἐπὶ πολλῶν, ἀλλ᾽ ὡς ἐφ᾽ ἑνός" καὶ τῷ σπερματί σου, ὅς ἐστι Χριστός, the apostle, with
whom the singular is always collective, distinguishes the singular and plural as
descendant and descendants, or progeny, while in ver. 29, εἰ δὲ ὑμεῖς Χριστοῦ, dpa τοῦ
*ABpaap σπέρμα ἐστέ, κατ’ ἐπαγγελίαν κληρονόμοι (to which ver. 19 points, ἄχρις οὗ
ἔλθῃ τὸ σπέρμα ᾧ ἐπήγγελται), σπέρμα is undoubtedly collective. The ὅς ἐστι Χριστός,
ver. 16, need not perplex us, for Christ, 1.6. the Messiah, is, like Isaac, the progeny or
offspring of Abraham, including and exhibiting in himself that progeny; cf. Rom. ix. 7,
οὐδ᾽ ὅτι εἰσὶν σπέρμα ᾿Α βραάμ, πάντες τέκνα, GAN ἐν ᾿Ισαὰκ κληθήσεταί σοι σπέρμα.
Moreover, the ὅς ἐστι Χριστός does not express the inference which the apostle draws
from the singular σπέρμα ; this inference is contained in vv. 17-29, and is completed in
vy. 28, 29, the conclusion to which the apostle hastens, ἄπαντες γὰρ ὑμεῖς εἷς ἐστὲ ἐν
Χριστῷ ᾿Ιησοῦ. εἰ δὲ ὑμεῖς Χριστοῦ, dpa τοῦ ᾿Αβραὰμ σπέρμα ἐστέ κατ' ἐπαγγελίαν
κληρονόμοι. The ὅς ἐστι Χριστός is not the explanation of the singular σπέρμα, as if it
ran τὸ δὲ σπ. ἐστι Χριστός, but is a reminder of what the readers knew, that the seed or
progeny of Abraham is represented in the Messiah, and that from this the question is to be
answered, who are numbered among the heirs of the promise. There are, indeed, σπέρματα
᾿Αβραάμ, lines of descent, those, namely, of Ishmael or Esau, besides Isaac or Israel; yet
the promise does not apply to all the lines of descent, but to the one line which alone is
always meant by the σπέρμα ’AB., which we behold in the Messiah, and which
henceforward is brought into existence through Christ. Σ πέρματα, or lines of descent,
there would still be, if the intervening law were maintained, either as an addition to the
promise or a limitation of it ; but the covenant-promise suffers no one to remain as he is,
but obliges each to enter upon a relationship with Christ, wherein everything else, all
separation or division, comes to an end; hence the reference to the effect of baptism,
ver. 27. To take σπέρματα as a collective term, and σπέρμα of an individual person, is
not only foreign to Pauline phraseology, but would not in the least be in keeping with
the poetic usage above indicated, about which, moreover, the readers of the Galatian
Epistle knew nothing. With them, in the application of it in this passage, σπέρμα could
have been known only by the usage of Biblical Greek. How little this usage had to do
with that poetic σπέρμα appears finally, if we consider what the interpretation arrived
at for Gal. iii. 16 establishes. The Jewish authors who write in Greek avoid using σπέρμα
for posterity collectively, and use instead—and even this in a very few places—the
plural σπέρματα. Thus the author of the Fourth Book of Maccabees, which goes under
the name of Josephus, De rationis imperio, xviii. 1, ὦ τῶν Α βραμιαίων σπερμάτων ἀπόγονοι
παῖδες ᾿Ισραηλίται, Again Josephus, Ant. viii. 7. 6, παῖς οὗτος ἦν, ᾿Ιδουμαῖος γένος, ἐκ

Σπέρμα 918 Σπέρμα

βασιλικῶν σπερμάτων (cf. τὸ σπέρμα τῆς βασιλείας, 2 Kings xi. 1; 2 Chron. xxii. 10 ;
ἐκ τοῦ σπέρματος τῶν βασιλέων, 2 Kings xxiv. 45); and finally, Phocyl. 18, σπέρματα
μὴ κλέπτειν, a mistaken paraphrase of Lev. xviii. 21, ἀπὸ τοῦ σπέρματός σου οὐ δώσεις
λατρεύειν κιτιλ. These are the only places where the expression occurs in Hellenistic
authors, whereas the use of σπέρμα might easily have recurred at least to Josephus.
Manifestly the O. T. σπέρμα sounded strange to a Greek ear, and the Hellenists used the
plural seemingly through the precedent of σπέρματα in the tragedians, at least as regards
the elevated diction of 4 Mace. xviii. 1, and probably for the poem of Phocylides; and
thus, as a prose example, only Josephus, Ané. viii. 7.6, remains. Possibly this σπέρματα
is in imitation of the plural ni, which occurs sometimes in post-biblical Hebrew,
Mishna Sanhedrin iv. 5, Onkelos on Gen. iv. 10, a plural supposed to denote the later
descendants, while the singular 91! signified the immediate offspring, the children; cf.
Geiger, Zeitschr, des deutsch-morgenlénd. Gesellschaft, xii. (1858) pp. 307 sqq. This use
of the plural would only explain the plural in Josephus, not in the other two places, least
of all in Phocylides. But this observation is of no use as regards Gal. iii. 16, because
first, this distinction between the singular and the plural occurs very rarely in post-
biblical Hebrew, and even here the singular is usual; and secondly, this kind of
distinction between yt as denoting the immediate offspring, and ΓΙ of the later
descendants, does not in the least correspond to the distinction upon which Paul insists
between els and πολλοί, for the singular is—and remains even in the passages cited by
Geiger, what he himself only fails to perceive—a collective term. It remains for us,
therefore, in Gal. iii, 16, simply to distinguish between one line of progeny and more than
one, σπέρμα, seed, collectively σπέρματα, seeds, lines of descendants, and to bear in mind
Gen. xxi. 12, 13, with which Gal. iii. 28, οὐκ ἔνι Iovdaios οὐδὲ “Ελλην, very well agrees ;
and that Paul has in mind the several lines of descendants from Abraham is evident from
Gal. iv. 22, so that there cannot in the remotest be ground for the suspicion of rabbinizing
on Paul’s part. Finally, by the explanation here given, the difficulty of having to
take Χριστός in ver. 16 collectively (for which 1 Cor. xii. 12 is appealed to) does not
arise—Compare Wieseler, Hofmann, Meyer, and others, in Joc., likewise Tholuck, Das
A, T. im N. T., 6th ed. p. 61 sqq. Surenhusius, βίβλος καταλλαγῆς, p. 573 sqq. The
usage of σπέρμα has been nowhere thoroughly examined,

a,

ἄβυσσος,
ἀγαθοεργέω,
ἀγαθοποιέω,
ἀγαθοποιΐα,
ἀγαθοποιός,
ἀγαθός,.
ἀγαθωσύνη,

ἀγαλλιάομαι,.

ἀγαλλίασις,
ἀγαπάω,

> pha
ἀγαπητός,
ἀγγελία,
ἀγγέλλω,
ἄγγελος,

ἀγενεαλόγητος,

ἁγιάξω,
ἁγιασμός,
ἅγιος, .
ἁγιότης,
ἁγιωσύνη,
ἁγνεία,.

ἁγνίζω,. :
ἁγνισμός, :

ἀγνοέω,.

ἀγνόημα, .
ἄγνοια,. .
ἁγνός, . 3
ἁγνότης, ᾿
ἁγνῶς, .

ἀγνωσία,

94, 5

INDEX.

us

WORDS ALPHABETICALLY ARRANGED.

53, 602
55, 602
94-601
52, 601
52

58

59

59

162
163
163

oo ὦ
ον RS
« 88
158

ἄγνωστος,

ἀγωνία, .
> fi
ayovifouat,
ἀδελφός,
ἀδελφότης,
ica
ἅδης,
ἀδιάκριτος,
> ,
ἀδικέω,. :
> /
ἀδίκημα, Ξ
ἀδικία, :
ἄδικος, -
ἀδόκιμος,
ΝΜ
ἄξυμος,.
> ,
ἀθανασία, ᾿
ΝΜ
ἄθεος,
ἀΐδιος, .
αἰδώς,
αἷμα,
αἱματεκχυσία,
αἵρεσις,.
aipéw, .
ec se
αἱρετίζω,
αἱρετικός,
αἴρω,
> Ul
αἰσθάνομαι, .
αἴσθησις,
αἰσθητήριον, .
αἰτέω,
914

67,
212,

69,

PAGE

157
59
60

603
61
61

607

608

609
66
67

610

376

201

696

201

200

698

724

285

281

611

611

612
71

614

613

615

614

617

619

620

620
71

PAGE

αἴτημα, : 73
αἰών, . i 74, 620
αἰώνιος,. 79
ἀκαθαρσία, 320
ἀκαθάρτης, 321
ἀκάθαρτος, 820
ἀκαίρως, 740
akakos, . 327
ἀκατάγνωστος, 676
ἀκαταστασία,. 739
ἀκατάστατος,. α: 1399
ἀκοή, 82, 623
ἀκολουθέω, 80
akovw, . 82
ἀκροβυστία,. 625
ἄκων, ΤΑ
ἀλήθεια, 86, 627-631
ἀληθεύω, 3 89, 631
ἀληθής,. 84, 631
ἀληθινός, ; 85
ἀλλάσσω, . 89
ἀλληγορέω, 96
ἀλλογενής, 150
ἄλλος, 209
ἀχλοτριοεπίσκοπος,. 528
ἀλλότριος, 94
ἀχλοτριόω, . 2 95
ἁμαρτάνω, 98, 633
ἁμάρτημα, 100
ἁμαρτία, . 100
ἁμαρτωλός, 102, 634
ἀμίαντος, F . 784
duvos, . 102, 635
ἄμωμος, ,. 425, 188

915

INDEX,

PAGE PAGE PAGE
ἀναγγέλλω, 24 | ἀνταναπληρόω, 839 | ἀποκαραδοκία, 177
avayevvaw, 147 | ἀνταποκρίνομαι, 375 | ἀποκαταλλάσσω, 93
ἀναγινώσκω,. 158 | ἀντίδικος, 696 | ἀποκατάστασις, 312
ἀναγνωρίζω, , 679 | ἀντίκειμαι, 746 | ἀποκόπτω, 751
ἀνάγνωσις, . 158 | ἀντιλαμβάνω, 386 | ἀπόκριμα, 375
ἀναδέχομαι, 685 | ἀντίληψις, 386 | ἀποκρίνω, 374
dvatiw, 722 | ἀντίλυτρον, 409 | ἀπόκρισις, 375
ἀνάθεμα, 547 | ἀντίτυπος, 557 | ἀπόλλυμι, 451
dvabepativw, . 887 | ἀντίχριστος, . 581 | ἀπολλύων, 453
ἀναίδεια, 612 ἀνυπόκριτος,. 380 | ἀπολούω, 406
ἀνακαινίζω, 323 | ἄνω, . 106 | ἀπολύτρωσις,. 410
ἀνακαινόω, 323 | ἄνωθεν,. 106, 638 | ἀποστασία, 308
ἀνακαίνωσις, . . 324 ἀπαγγέλλω, . 25 ἀποστέλλω, 529
ἀνακεφαλαιόω, 354, 748 | ἀπαίδευτος, 815 | ἀποστολή, 530
ἀναλογία, . 897 ἀπαιτέω, . 78 | ἀπόστολος, 530
ἀναμάρτητος,. 102,634 ἀπαλλάσσω,.. 90, 632 | ἀποστρέφω, . 880
dvaveow, . 428 | ἀπαλλοτριόω,. 95, 633 | ἀποσυνάγωγος, 64, 607
ἀνάπαυσις, 827 ἀπαράβατος,. . 653 | ἀποψύχω, . 905
ἀναπαύω, 826 | ἀπαρνέομαι, 111 | ἀπώλεια, 453, 797
ἀναπληρόω, 838 ἀπαρχή, 117 | ἀβά,. .. » 108, 639
ἀνάστασις, 307 | ἀπαύγασμα, 118 | apyéo, . . 260
ἀναστατόω, . 738 | ἀπείθεια, 476 | ἀργός, 259
dvactavpow, . 877 | ἀπειθέω, : 475 | ἀρεσκεία, 642
ἀνατίθημι, 546 | ἀπειθής, 475 | ἀρέσκω, 640
ἀναψύχω, 588 | ἀπείραστος, 497 | ἀρεστός, . 641
ἀναψύξις, 588 | ἀπεκδέχομαι,. 175 | ἀρετή, 109, 644
ἀνέγκλητος, 742 | ἀπελεύθερος,. 252 | ἀρνέομαι, 110
ἀνελεήμων, . 712 ἀπέλπίζω, 712 | dpviov, . 112
ἀνέλεος, 249 ἀπερίτμητος,. 885 | ἁρπαγή, 648
ἀνεξίκακος, 330 | ἀπιστέω, 492 | ἁρπαγμός, 649
ἀνθομολογέομαι, 771 | ἀπιστία, 492 | ἁρπάζω, 648
ἀνθρωπάρεσκο, . 642 | ἄπιστος, 491 | ἀῤῥαβών, we Oks
ἀνθρώπινος, 106, 635 | ἁπλότης, . 108 ἄῤῥητος, 714
ἀνθρωποκτόνος, . 636 | ἁπλοῦς, 107, 639 | ἀρτιγέννητος,. 666
ἄνθρωπος, 103, 635 | ἀπογίνομαι, 149, 668 | dpruos, . 651
ἀνίστημι, 306, 738 | ἀπόδεκτος, 176, 686 | ἀρχάγγελος, 24
ἀνόητος, 488, 790 | ἀποδέχομαι, 686 | ἀρχαῖος, 116
ἄνοια, . 790 ἀποδιορίζω, 806 | ἄρχειν, . 113
avopia, . 434 | ἀποδοκιμάζω,. 701 | ἀρχή, 113
avopos, . 433 | ἀποδοχή, 686 | ἀρχηγός, 117
ἀνορθόω, 807 | ἀποθνήσκω, 286 ἀρχιερεύς, 294
ἀνόσιος, 404 ᾿ ἀποκαθίστημι, 312 | ἀρχιποίμην, 842
ἀνταγωνίζομαι, 609 | ἀποκαλύπτω, .. 342 | ἄρχω, 653
ἀντάλλαγμα, 90 | ἀποκάλυψις,. 343 | ἀσέβεια, 523

INDEX. 916

PAGE PAGE PAGE

ἀσεβέω, . 523 | βιαστής, 664 | δαίμων,. . 168
ἀσεβής, 523, 857 | βιβλίον, 665 | Sénaus, . 174, 684
ἀσθένεια, . 526 βίβλος,. : 664 | Sevoidapovia,. 172, 682
acbevéw, 527 | Bracdnpéo, . 570 δεισιδαίμων, 172, 681
ἀσθένημα, 527 | βχασφημία, 570 | Sexros, . ser KG
ἀσθενής, - 525 | βλάσφημος, 570 δεξιός, wo thb2
ἀστατέω, 738 | βουλή,. 145 | δέομαι, 173, 683
ἀσύνετος, 300 | βούλημα, 145 δέχομαι, 174
αὐγάξζω, 118 | βούλομαι, 143 | δέω, 682
πρὶ 118 δῆμοι 689
αὐθάδης, ᾽ 654 Τ' διαβάλλω, 120
αὐτοκατάκριτος, 377 διαβεβαιόομαι, 140
ἀφαιρέω, 615 | γάλα, 665. διάβολος, 121
ἄφεσις,. 297 | γάμος, . 666 | διωγγέλλω, 26
ἀφίημι,. 296 | γεέννα,. 146 | Scayryvackoa, . 673
ἀφίστημι, 808 ᾿ γενεά, 148 | διαγνωρίζω, . 679
ἀφομοιόω, 804 | γενεαλογέω, . 151 | διάγνωσις, 674
ἀφορίζω, 805 | γενεαλογία, 151, 671 | διαδέχομαι, 686
ἄψυχος,. 587 | γένεσις, . 668 | διάδοχος, . 687
yevvao, . 146 διαθήκη, 549, 887

Β γεννητός, 147 | διαίρεσις, ae «646

yevo, 148 | διαιρέω,. : 616

Baivo, . 119, 655 | γῆ, ᾿ . 152 διακονέω, ὃ Pa 70
βάλλω, . 120, 657 | γίγνομαι, 148, 667 | διακονία, 3 oat EG
βαπτίζω, . 126 γινώσκω, . 153 | διάκονος, . ea
βάπτισμα, 130 | γλῶσσα, 163, 679 | διακρίνω, ς 375
Barrio pos, 129 | youn, . . 671 διάκρισις, . Ὁ
βαπτιστής, . 130 ηνωρίξω, 677 | διαλλάσσω, 91, 632
Barro, . $ . 126 γνῶσις, 156 | διαλογίξομαι,. . 400
βασιλεία, 132, 658 | γνώστης, 673 | διαλογιο pos, . 400
βασίλειος, . 1382 | ηνωστύός, 155 διαμαρτύρομαι, . 415
βασιλεύς, 131 | γράμμα, 166 διάνοια,. 438, 791
Bacithebw, . 137 | γραμματεύς, 167 | διατέθημι, 548, 887
βασιλικός, 658 | γραφή,. 165 | διδακτικός, vg 191
βαττολογέω,. 765 | γράφω,. 165 | διδασκαλία, 182
βδέλυγμα, . 138 | ypnyopéw, 226 | διδάσκαλος, . 181
βδελυκτός, 137 | γυμνός,. 168 | διδάσκω, : 180
βδελύσσω, 137 | γυμνότης, . 681 διδαχή, . é 181
βέβαιος, 138 δικάζξω,. ᾿ 199
βεβαιόω, 189 A δικαιοκρισία,, + 695
BeBaiwors, , . 140 δίκαιος,. 183, 690
βέβηλος, 140 | δαιμονίξομαι,. 171 | δικαιοσύνη, , vy 196
βεβηλόω, x 141 | δαιμόνιον, 168 | δικαιόω, » . 193, 693
βιάζω,.. : 141 | δαιμονιώδης, 171 | δικαίωμα, ; . 198

917 INDEX.

PAGE PAGE PAGE
δικαίως, ξ . 190 ἐθνικῶς, . .« 706 | ἐλεύθερα, . . 249
δικαίωσις, . . 199 ἔθνος, . ᾿ . 226 | erevepdw, . . 2b
δικαστής, ἷ . 200 | εἶδον, . - . 229 ἔλευσις,. ξ . 265
δίκη, . : . 188] ἐἶδος,Ἠ . ν᾿ . 230 ἐλλογέω, ὃ . 400
διόρθωσις, . . 807 εἰδωλόθυτον,. . 709 | ἐλπίζω,. : ore Roe
διχοστασία, . . 739 | εἰδωλολατρεία, . 890 | ἐλπίς, . . 252-742
δίψυχος, : . 588 | εἰδωλολάτρης, . 709 | évdéyoua, . «« 687
δόγμα, . : . 205 εἴδωχον, : . 706 ἔνδικος, . 5 . 204
δέόρωνίζω, . ο. 208°) Qadiani ee | ee
Soxdo, . Ξ . 689 εἰλικρινής,Ἠ . . 9878 ἔνδοξος, . Ξ » 211
δοκέω, . : . 204 | el, . : . 236 ἐνδυναμόω, . eae
δοκιμάξω, : . 699 εἰρηνεύω, : . 246 ἐνεργεία, , Hy BBL
δοκιμασία, . . 701 | εἰρήνη,. : . 244 | evepyéo, 5. θα
δοκιμή,.. . 212, 701 εἰρηνικός, Ξ . 245 ἐνέργημα, . 3602, 718
δοκίμιον, . 212, 702 εἰρηνοποιέω, . . 246 | ἐνεργής,. ‘ . a262
δόκιμος,. . 212,697 εἰρηνοποιός,. . 246 | évevroyéw, . . τ}
δόξα, . ν . 206 εἰσακούω, : . 624 ἐνέστημε, ξ . 809
δοξάζω,. ‘ . 210 εἰσδέχομαι, . . 687 ἐνκρίνω, : . 3876
Sovrayoryew, .. . 703 ἐκδέχομαι, , . 687 ἔννοια,. Ξ . 489
δουλεία, 5 . 218 ἐκδικέω, é . 203 | ἔννομος, ; . 486
δουλεύω, 3 . 217 ἐκδίκησις, ‘ . 208 | ἐξαγγέλλω, . 2) oars
δούλη, . - . 702 ἔκδικος,. . 202 ἐξαγοράζω, . ir. 9
δοῦλος,. : . 215 ἐκδοχή, . : . 688 ἐξαιτέω, F en
δουλόω,. ν . 217 ἐκκακέω, ᾿ . 830 ἐξανάστασις,. . 808
δοχή,. ‘ . 685 ἐκκλησία, ; . 3832 ἐξανίστημι, . “89
δύναμαι, ᾿ . 704 ἐκλέγω,. . 402, 778 | ἐξαρτίξω, ᾿ » 661
δύναμις, F . 218 ἐκλεκτός, . 405,775 ἐξεγείρω, : : OB
δυναμόω, Υ . 221 ἐκλογή,. ; . 405 ἐξίστημι, ; . 309
δυνάστης, 3 . 221 | éxmepdto, . . 497 | eEoporoyéo, . ἘΝ
δυσνόητος, . . 790 | ἐκπληρόωὼ, . . 839 | ἐξουσία, ; . 8398
ἐκπλήρωσις,. . 840 ἐπαγγελία, . el TT

E ἑκούσιος, : . 247 | ἐπαγγέλλω, . + ae

ἑκουσίως, ; . 247 ἐπάγγελμα, . .- iD.

ἐγγίζω,. : . 224 ἔκστασις, ; . 3810 | ἐπαγωνίζομαι, . 609
éyyvos, . ἢ . 222 | ἐκψύχω, ᾿ . 906 | ἐπαιτέω, Σ i ME
ἐγγύς, . a . 223 | éxov, - ὲ . 246 | ἐπαναπαύω, . ~- B27
ἐγείρω, . 3 . 224 | ἔλεγχος, . . 248 ἐπάρατος, ‘ . 108
ἔγερσις,. : . 225 ἐλέγχω, ‘ . 248 | érepwrdw, . « 716
éycawito, . . 823 | redo, . ; . 249 | ἐπερώτημα,Ἠ . mee iS
ἐγκακέω, ; . 829 | ἐλεεινός, : . 710 | ἐπίγειος, ἢ eek 88
ἐγκαλέω, : . 743 ἐλεημοσύνη, . . 711 | ἐπιγινώσκω,. οὐ Bt")
ἔγκλημα, ; . 743 | ἐλεήμων, ‘ . 710 | ἐπίγνωσις, . wf alod
ἐθελοθρησκεία, 38). ᾿ἄλαδο)» os - . 248 .»ΡὈΡῃῳἐπιδιορθόω, . . 808
ἐθνικός,.. : . 228 | ἐλευθερία, . . 251 | ἐπιθυμέω, . . 287

INDEX. 918

PAGE PAGE PAGE
ἐπιθυμητής, 733 | εὐλογέω, 766 | θεομαχέω, 282
ἐπιθυμία, . 288 εὐλογητός, 769 | θεόμαχος, . 282
ἐπικαλέω, 335, 742 | εὐλογία, τὸ 769 θεόπνευστος, . 282, 730
ἐπικατάρατος, . . 109 | edvoéo, . 791 | eos, 277, 729
ἐπιλαμβάνω,. 758 | εὔνοια,. 791 | θεοσέβεια, rey
ἐπιμαρτυρέω,. 417 | εὐπρόσδεκτος, 176 | θεοσεβής, 282
ἐπιούσιος, 239 εὐπροσωπέω,. 805 θεοστυγής, 282
ἐπισκέπτομαι, 863 | εὐσέβεια, 524 | Oeorns, . . 281
ἐπισκοπέω, . 527 εὐσεβέω, 525 | θνήσκω, 282, 732
ἐπισκοπή, 528, 864 | εὐσεβής, 858 | θνητός,. . = 283
ἐπίσκοπος, . 527 | εὐχαριστέω, 903 | θρησκεία, 733
ἐπιστρέφω, 531, 881 εὐχαριστία, 904 | θρησκεύω, 733
ἐπιστροφή, . 532 | εὐχάριστος, 903 | θρησκός, . 732
ἐπισυνάγω, 65 | εὐχή, 719 | θυμός, 287, 733
ἐπισυναγωγή, . 65 | εὔχομαι, 718 | θυσία,. : ΘΗ;
ἐπισύστασις,. 314 | ἔχω, 721 | θυσιαστήριον, . 292
ἐπιφαίνω, 567 θύω, 290
ἐπιφάνεια, 567 Ζ
ἐπιφανής, 567 I
ἐποικοδομέω,. 449 | Sao, . 721
ἐπουράνιος, 468 | ἕεστός,. 275 | ἱερατεία, ait NO
ἐργάζομαι, 258 | fo, . é 275 ἱεράτευμα, . 734
ἔργον, 256 | Gun, . ἢ 723 | ἑερατεύω, 5 734
ἐριθεία,. . 262 | όω; . 723 ἱερεύς, 298
ἔρχομαι, 263, 714 | ζωή, 272 | ἱεροπρεπής, 295
épw, . . 266 | ζωογονέω, 274 | ἱερός, 292
ἐρωτάω, ὶ 715 | ζῶον, 274 | ἱεροσυλέω, 295
ἔσχατος, 268 | ζωοποιέω, 275 ἑεροσύνη, 733
ἑτερόγλωσσος, 681 ἱερουργέω, 295
ἑτεροδιδασκαλέω, 182 Η ἱερόσυλος, 784
εὐαγγελίζω, 33 ἱερόθυτος, 734
εὐαγγέλιον, 31 | ἡμέρα, 275 | ins, . 296
εὐαγγελιστής,. 34 ἠχέω, 724 | ἱλάσκομαι, 301, 735
εὐαρεστέω, 644 | ἦχος, 724 | ἱλασμός, . 804
εὐάρεστος, 643 ἱλαστήριον, 805, 735
εὐαρέστως, 644 8 ἵλεως, 801, 735
εὐδοκέω, 218 ἰσώγγελος, 24
εὐδοκία,. 5 214 | θάνατος, 283 | ἰσόψυχος, ow BSF
εὐκαιρία, . 740 | θεῖος, 281 | ἵστημι,. 306, 736
εὔκαιρος, . 740 θειότης,. 281
εὐκαίρως, . 740 | θέλημα, 728 K
εὐλάβεια, 387, 759 | θέλησις, 729
εὐλαβέομαι, 388 | θέλω, 726 | καθαίρω, 316
εὐλαβής. 386 | θεοδίδακτος, 281 | καθαρίζω, 317

27

919

INDEX.

PAGE PAGE PAGE
καθαρισμός, . 319 | καταλλάσσω,. 91, 633 | κοινωνέω, 362
κάθαρμα, ἢ 319 | κατανοέω, . 791 | κοινωνία, 363
καθαρός, Ξ 315 | κατάπαυσις, 828 | κοινωνικός, 364
καθαρότης, . 319 | καταπαύω, . 827 κοινωνός, 363
καθίστημι, 311 | κατάρα,. 108, 640 | κόπτω,. 751
καινίζω, . 922 | καταράομαι, 109 | κοσμικός, 369
Kaos, . 321, 740 | xatapyéa, 260 | κοσμοκράτωρ,. 369
καινότης, . 822 | καταρτίζω, 652 | κόσμος,. 364
καινόω,. 323 | κατάρτισις, 652 | κρείσσων, Fi 6
KaLpos, . 324 | xatapticpos, . 652 | κρῖμα, 372, 1584
κακία, 328 | κατατομή, 883 | xpivo, . 369, 753
κακοήθεια, 329 | καταψύχω, 906 | xpious, . « OT1; Tos
κακοπάθεια, 822 | κατείδωλος, 709 | κριτήριον, Ἶ . 874
κακοπαθέω, 822 | κατέχω,. 268 | κριτής,. . 873, 755
κακοποιέω, . 829 | κατηγορέω, 603 | κριτικός, r ye 974.
κακοποιός, . - 329 | κατηγορία, 604 | κτίζω, . 380
κακός, 325, 741 | κατήγορος, . 604 | κτίσις,. ales: |
κακοῦργος, . 928 κατήγωρ, ‘ 604 | κτίσμα,. oP ro
κακόω,. 828 | κατηχέω, 724 | κτίστης,. 382
κάκωσις, . T41 | metas, . 745 κυνέω,. 755
καλέω,. 330, 741 | κενοδοξία, 747 | κυριακός, 385
καλός, 339, 743 | κενόδοξος, . 746 κυριεύω,. ᾿ ΑΥ̓ΤΌΝ
καλύπτω, 842, 748 | κενός, 861, 746 κύριος,. 382, 757
κανών, . . 744 κενοφωνία, . 853 | κυριύτης, . 3885
καραδοκέω, 176 | κενόω,. 352
καραδοκία, 177 | κεφάλαιον, 74.7 A
Kapdia, . 343 | κεφαλίς, 747
καρδιογνώστης, 350 | κεφαλή,. 354 | λαμβάνω, 386, 758
καρτερέω, 351 | κήρυγμα, . 3856 λαός, 760
καταβάλλω, 122 | κήρυξ, 355, 748 | λατρεία, ᾿ 390
καταβολή, 122 | κηρύσσω, . 3855 λατρεύω, 389
καταγγελεύς,. 30 κλάσις,. 357 | λέγω, 390
καταγγέλλω, . 30 | κλάσμα, 357 | λειτουργέω, 761
καταγινώσκω,. 674 | KAdo, . 356 λειτουργία, 763
καταγωνίζομαι, 609 | κλῆμα,. 357 | λειτουργικός,. 764
καταδικάζω, 202 | κληρονομέω, . 360 λειτουργός, 764
καταδική, 202 | κληρονομία, 360, 749 | λογίζομαι, . 398
καταδουλόω,. 702 | κληρονόμος, . 359 λογικός, ; 396
κατακληρονομέω, 361 κλῆρος, 357 | λόγιον,. Ἶ εν τἀ χη
κατάκριμα, 377 | κληρόω, 358 | λογισμύς, é . 399
κατακρίνω, 377 | κλῆσις, 332 | λόγος, . 890, 765
κατάκρισις, 377 | κλητός,. . 832 λουτρόν, P 406
κατακυριεύω,.. 758 | κοινός,. 861, 750 | rove, . 406
καταλλαγή, . 93 κοινόω,. 362 | λύτρον,. ὃ - 408

INDEX, 920

PAGE PAGE PAGE
λυτρόω,. : . 408 | μονογενής,{ . . 150 ὁλόκληρος,ἨἮ . . 3859
λύτρωσις, ‘ . 409 | poppy, . . 422,785 | ὅμοιος, . Ρ . 798
λυτρωτής,{ . . 409 | μορφόω,. ᾿ . 423 | ὁμοιότης, ; . 800
Avo, . . 406, 776 | popdacis, δ . 423 ὁμοίωμα, ; « 802
μῦθος, . : . 786 | dpolws, . : . 800
M μυστήριον, . 424, 787 | ὁμοίωσις, J 801
μῶμος, . ἔ . 425 ὁμολογέ, . 402, 771
ἦς 412 ρον τς ec’ 408
μαθητής, ; . 411 N ὁμολογουμένως, . 402
μαθήτρια, . . 412 ὄνομα, . : . 453
μακάριος, - . 776 | vexpds, . : . 426 | dpyn, . : . 460
μακαρίζω, . . 778 | vexpoo, . 4 . 788 ὀρθός, . : . 807
μακαρισμός,. . T78 νέκρωσις, : . 427 | ὀρθοτομέωΘ, . . 885
μακροθυμέω,. . 289 νέος,{ . j . 428 | dpifo, . Ἵ . 461
μακροθυμία, . . 289 | νεύφυτος, j . 571 | dows, . A 462
μακρόθυμος, . . 288 | vedo, . 3 . 428 | ὁσιότης,. : . 464
μαμωνᾶς, Ξ i HEB: | tobe, Ὁ Υ : . 437 οὐράνιος, : . 467
μανθάνω, . 410 | νόημα,. i . 438 | odpavos, ; . 464
paptupém, . 416,779 | νομικός,. “ . 788 | dperérns, . 469, 810
μαρτυρία, ; . 414 νομίμως, ; . 789 | ὀφειλή,. : . 810
μαρτύριον, . . 414 | νομοδιδάσκαλος,{Ἠ . 790 ὀφείλημα, . . 468
μαρτύρομαι, . . 415 | νόμος, . é . 428 ὀφείλω,. . 468, 809
μάρτυς, : . 412 νουθεσία, Α . 442 | ὀφθαλμοδουλεία, . 703
ματαιολογία,. . 781 | νουθετέω, 5 . 441
ματαιολόγος,. . 419 | ϑὺς, . é er 43D n
μάταιος, . 418, 781
ματαιότης, . . 419 O πάθημα, : . 819
ματαιύω, ; . 419 παθητός, ἣ . 819
μάτην, . : . 417 | ὁδόν, . é . 442 | wados, . ; . 820
μεθοδεία, . 444 | οἶδα, . : . 229 παιδαγωγός, . . 815
μένω, . : . 419 οἰκεῖος,. ᾧ . 446 παιδεία, 5 . 814
μεσιτεύω, 5 . 422 | οἰκέω, . 4 . 446 | παιδευτής, . « 825
μεσίτης, > . 421 | οἰκοδομέωη, . . 448 | παιδεύω, ς eS 42
μέσος, . : . 420 οἰκοδομή, Ἶ . 449 | mais, . ; argue
μεταλλάσσω,. . 91 οἰκοδόμος, . . 448 πάλαι,. ; . 816
petapoppow, . . 423 οἰκονομία, . . 450 παλαιός, Ἀ . 816
μετανοέω, . 440, 792 | οἰκονόμος, 2 . 449 | παλαιότης, . ON
μετάνοια, . 441, 792, | οἷξος, . 5 . 445 | παλαιύω, : PvoShi
μετριοπαθέω,.. . 821 | οἰκτείρω, : . 796 παλιγγενεσία,. 150, 669
paiva, . f . 782 οἰκτιρμός, ὰ . 797 | πανήγυρις, . . 604
placpa,. ; . 783 | οἰκτίρμων, . . 797 | wapaBaivo, . sit BEG
μιασμός, A . 783 | ὀλιγόπιστος,. . 492 παραβάλλων, 123, 657
μολύνω,. A . 784 | ὀλιγόψυχος, . . 905 | wapdBacw, . - 120
μολυσμός, Ὰ . 785 | ὄλλυμι,. . . « 451 | wapaBarns, . oo bee

921 INDEX,

PAGE PAGE PAGE
παραβολή, 123 | πιστός,. 476, 829 | mpocépyopat, . = 268
παραγγελία, . 81 | πιστόω,. 477, 829 | προσευχή, 720
παραγγέλλω, . - 80 | πλήρης,. . 499 | προσεύχομαι,. 719
mapadéyouat, . . 175 | πληροφορέω,. 502 | προσήλυτος, . 265
παραιτέομαι, . . 74 | πληροφορία,. - 502 | προσκαλέω, 339
παρακαλέω, 336 | πληρόω, 499, 837 | προσκαρτερέω, 351
παράκλησις, 338 | πλήρωμα, 501 | προσκαρτέρησις, 351
παράκλητος, . . 887 | πλησίον, Ἶ 502 | προσκηρύσσω, 749
παρακοή, . 82 πνεῦμα,. Ἢ 503 | προσκληρύόω,.. 749
παρακούω, 624 | πνευματικός,. 509 | πρόσκομμα, 752
παρανομέω, . 790 | πνευματικῶς,.. 840 | προσκοπή, 752
παρανομία, . 790 πνέω, 503 | προσκόπτω, o 764
παράνομος, . 789 ποιμαίνω, 841 | προσκυνέω, . 755
παραπίπτω, 497 | ποιμήν,. 840 | προσκυνητής,. 5 ΟῚ
παράπτωμα, 498 | ποίμνη,. 842 | προσωπολημψία, 459
παρεπίδημος, . 690 | πονηρία, . 513 | πρόσωπον, . 458
πάρεσις, 298 1 πονηρός, 510, 842 | προτίθημι, 553, 891
παρίημι, 298 | πρέσβυς, 513, 843 | προφητεία, . 569
παροικέω, 795 πρεσβυτέριον,. 514 | προφητεύω, 569
παροικία, . 795 | mpecBurepos, . 513 | προφήτης, 567
πάροικος, 44, 195 | προάγω, 606 | πρωτότοκος, 555
παρουσία, . 238 προγινώσκω,. 160 | πωρόω,. 843
παῤῥησία, . . 267 | πρόγνωσις, 161 | πώρωσις, . 844
παῤῥησίαζεσθαι, 267,715 | προεπαγγέλλω, 27
πάσχω,. . 818 | προευαγγελίξζομαι, 34 Ρ
πατέω,. . 822 | πρόθεσις, 553
πατήρ, . 469, 824 | mpoxaréa, 743 | ῥαντίζω, 514
πατριά,. . 473 προκαταγγέλλω, 30 | ῥαντισμός, « 616
παύω, . 824 | προκαταρτίζω, 653 ῥῆμα, 266, 715
πείθω, . 474, 829 | πρόκριμα, 378 | pyres, 266, 714
πεῖρα, 492, 836 | προνοέω, 793 | ῥητῶς, . 714
πειράζξω, . 494 | πρόνοια, 793 | ῥύομαι, 515, 844
πειρασμός, 496 | mpoopita, 462
πειράω,. 493 | προσαγορεύω,. 603 Σ
πεποίθησις, 475 | προσάγω, 61
περιαιρέω, 616 | προσαγωγή, - 62 σαρκικός, 521, 856
mepixdOappa, . 320 | προσαιτέω, 74 | σάρκινος, . 521
περιούσιος, 242 | προσαιτής, . TA | σάρξ, 517, 844
περιπατέω, 823 | προσδέομαι,. . 684 | σεβάζομαι, . . δ28
περιτέμνω, 883 | προσδέχομαι,ι. 175,688 | σέβασμα, . . 523
περιτομή, . 884 | προσδοκάω, . 689 σέβω. . §22, 857
πίπτω,. 515, 837 | προσδοκία, 689 | aOévos, . > . 858
πιστεύω, 485, 832 | προσεγγίζω, 705 | σθενόω,. 525
πίστις, . 477,830 | προσελπίζω, 713 | σκανδαλίζω, 860

INDEX, 922

PAGE . PAGE PAGE
σκάνδαλον, 859 | συνίστημι, 313 | viodecia, . 563
σκληροκαρδία,. 850 | συνζξάω, 722 | vies, . . 558, 894
σκληρός, 861 | συνκακοπαθέω, 822 | ὑπακοή,. Α ΔΗ͂Σ
σκληρότης, 862 | συνκρίνω, . 878 | ὑπακούω, 83, 625
σκληρύνω, . 862 | σύνοιδα, 232, 710 | drepBaiva, . 656
σκυπέω, 527, 863 | συνοικοδομέω,. . 796 | ὑπήκοος, 3 83
σκοπός, . 863 | συνπαρακαλέω, » 743 ὑπογραμμός,, 167
σκοτία, - 866 | συνσταυρόω, 877 | ὑποδέχομαι, . 688
σκότος, 865 | συντέλεια, 546 | ὑπόδικος, ὃ 204
σοφία, 5 870 | συντέλέω, 546 | ὑποκρίνω, . 378
σοφός, τ 867 | σύνφυτος, 2 902 | ὑπόκρισις, . 379
σταυρός, 874 ᾿ σύσσωμα, . 539 | ὑποκριτής,{ . RP ie,
σταυρόω, . 876 | cafe, 532, 882 | ὑπομένω, 419, 781
στέλλω, 528, 877 | σῶμα, 536, 882 | ὑπομονή, 420, 782
στοιχεῖον, . 877 σωματικός, . 539 | ὑπονοέω, ᾿ uae
στρέφω, . 80,380 | carnp, . ᾽ . 534 ὑπόνοια, 795
συγκληρονόμος, . 961 | σωτηρία, . 585 | ὑπόστασις, 514
συγκοινωνέω,. . 364 | σωτήριος, . 535 | ὑποτύπωσις,. . 558
συγκοινωνός,. 364
συμμαρτυρέω,. « T79 T
συμμορφΐζω, . 786 Φ
σύμμορφος, , 786 ταπεινός, . 539, 882
συμπαθέω, . 821 | ταπεινόφρων, . . 541 | gato, . .« 563, 895
συμπαθής, 821 | ταπεινοφροσύνη, 541 | φανερός, . 566
συμπάσχω, . 820 | ταπεινόω, 541 | φανερόω, 566
συμπληρόω, 840 | ταπείνωσις, . 541 | φανέρωσις, . 566
συμπρεσβύτερο, . 843 | réxvor, . 554, 891 | φημί . - 567, 897
σύμφυτος, . 571 | τἔλειος,. . 543 | φιλάγαθος, . 9
σύμψυχος, . 587 | τελειότης, 544 | φιλαδελφία, 610
ouvayo, . 63, 606 | τελειόω, 544 | φιλάδελφος, . . 609
συναγωγή, . 63 τελείωσις, 545 | φιλανθρωπία,. 636
συναγωνίζομαι, 609 | τελειώτης, 545 | φοβέω,. : > 900
συνγνώμ, 676 | τελέω, . 542 | φόβος,. . 897
συνδοξάζω, . « 697 τέλος, 541, 882 | φύω, 7 ὡ 6171
σύνδουλος,{ . ς 217 | τέμνω,. . 883 | φῶς, . 5 - 564
συνεγείρω, 225 | τίθημι,. 546, 886 | φωτίζω,. : 895
συνεΐδησις, 233 | τίκτω,. . 554 | φωτισμός,ϑἨἮ . 896
συνεῖδον, 232 | τύπος, . 557
συνεπιμαρτυρέω, 779 | τύπτω,. 557, 892 x
ovvepyto, 713
συνεργύς, 3 713 7 xaipo, . 572, 902
σύνεσις,. 300 χαρακτήρ, . 578
συνετος, 300 | ὑγιαίνω, 893 | χαρίζομαι, . 576
συνίημι, - 299 | ὑγιής, 892 | χάρις, . : 572

INDEX. 924
IL
SYNONYMS COMPARED.
PAGE PACH
"A Buvacos — ἅδης, A ; ‘ 2 ἁμαρτάνω, see ἀσεβέω.
ἀγαθός ---- δίκαιος, καλός, . 3, 188 ἁμαρτία, see παράβασις, παράπτωμα,
ἀγαπάω ---- ἐράω, φιλέω (see also. . ἀνομία.
εὐδοκέω), . 10. ἁμαρτωλός, see ἀσεβής.
ἀγάπη --- φιλαδελφία, ἀρνωδρουὴς 14 ἀμίαντος ----καθαρός,. ᾿ . 784
ἀγγέλλω, 868 κηρύσσω. ἀναγγέλλω, see κηρύσσω.
ἁγιάζω ---- καθαρίζω, ἀφορίζω (see ἀνακαινόω ---- ἀνακαινίζω, . . 928
also καθαρίξω, ἁγνίξζω), 89 ἀνομία ---- ἁμαρτία, ὁ. ἢ 484
ἅγιος --- ἱερός, ὅσιος, σεμνός, dyvds, 80, 208 | ἄνομος ---- ἄδικος, ἀνόσιος (see also
ἁγνίξω --- καθαρίζω, ἁγιάξω, 59 ἀσεβής, ἄδικος), . ‘ . 433
ἁγνός, see ἅγιος. ἀνόσιος, see ἄδικος, ἄνομος.
ἀγωνία ---- φόβος, : ; 608 ἀντίνομος, see παράνομος.
dons, see ἄβυσσος. ἀντίτυπος, see τύπος.
ἄδικος -- κακός, πονηρός, ἀσεβής, ἀνωφελής, see μάταιος.
ἀνόσιος (see also ἄνομος), 200, 820, 523| ἀπαγγέλλω, see μαρτυρέω.
ἀΐδιος -τ--- αἰώνιος, 5 79, 611| ἀποκαλύπτω, see γνωρίζω, φανερόω.
αἰδώς ---- αἰσχύνη, δέος, σωφροσύνη,. 612 ἀποκατάστασις, see παλυγγενεσία.
αἱρέομα!ι ---- ἐκλέγομαι, βούλομαι, ἀπολούω, see λούω.
θέλω, εὐδοκέω (see also εὖ- ἀπολύω, see ἀφίημι.
δοκέω), 613, 774| ἀπόστολος, see κῆρυξ.
αἵρεσις ---- σχίσμα, διχοστασία, . 614|dpvéopar—revdoua, . ‘ ΠΕΡ ἢ.)
αἱρετίζω, 566 εὐδοκέω. ἁρπάξζω ---- κλέπτω, . ᾿ 648
αἴσθησις ---- ἐπίγνωσις, . 020] ἀρχηγός --- αἴτιος, . Ἷ ἜΝ
αἰσχύνη, 566 αἰδώς. ἀσεβέω ---- ἁμαρτάνω, . ; 523
αἰτέω ---- δέομαι, ἐπιθυμέω, ἐρωτάω ἀσεβής ---- ἄνομος, ἄδικος, dpap-
(see also rpocedyouat), 71, 683 TWXOS, . ; ἢ δ Β 857
αἴτημα ---- αἴτησις, δέησις, . 73, 174| ἀσφαλής, see βέβαιος.
αἴτιος, see apynyos. ἀφαιρέω, see καθαιρέω, καθαρίξω.
ἀκάθαρτος, see κοινός. ἄφεσις --- πάρεσις, ; « 297
ἀκοή ---- Knpvyya, . ; ; 82, 623 | ἀφίημι --- ἀπολύω, ὀναλανυ, συν-
ἀλήθεια --- δικαιοσύνη,. : 86, 630 γινώσκω, παρίημι,. 290
ἀληθής --- ἀληθινός, . 84 ἀφορίζω --- ἁγιάζω, ἐκλέγομαι, . 805
ἀλλογενής --- ἀλλόφυλος, ἀλχῶρως, 150
ἄλλος ---- Erepos, . F , . 89) Βαπτίζω, see Nova, ἀπολούω.
ἀλλότριος, see ἀλλογενής. βασιλεύς --- τύραννος, . : 2 “LSE
ἀλλόφυλος, see ἀλλογενής. βασιλεύω, see κυριεύω.

925 INDEX.
PAGE PAGE
βέβαιος ---- στέρεος, ἀσφαλής, 138 | δόξα ---- φήμη, τιμή, 200
βέβηλος ---- κοινός, 140, 80) δουλεύω, see διακονέω, λατρεύω, λει-
βδέλυγμα, 566 μίασμα, σκάνδαλον. τουργέω.
Bios, see ζῆν, ζωή. δουλεύω --- ἐργάξομαι,. 217
βουλή — θέλημα,. 145 δοῦλος, see διάκονος, παῖς.
Botropat — θέλω (see ali” αἰρώς. δύναμις, see ἐξουσία.
μαι), 143, 726
βωμός, see ϑυσιωστήβιον. "Eyyvos —pecitns, . Z 222, 421
€0 vos — λαός 226, 760
Γινώσκω, see ἐπιγινώσκω, νοέω, εἰδέ- εἰδέναι ---- γινώσκειν, 229
ναι, συνίημι. εἶδος ---- μορφή, . 230, 785
γνώ μη ---- νοῦς, : 671 εἰκών, see ὁμοίωμα.
γνωρίξω — Sydow, ἀποκαλύπτω, ἐκκλησία ---- συναγωγή, Fi : 332
φανερόω (see also φανερόω), 677 | éxXéyouar — αἱρέομαι (see also ev-
γνῶσις ---- σοφία, ἐπίγνωσις, . 156, 870 δοκέω, προγινώσκω, ἀφορίξω), 402, 774
γνωστός --- συνγενής,. ‘ . 155 ἐλεέω, see οἰκτείρω.

γραμματεύς, see νομικός.

4 ἐησις ---- πρροσευχή (see also αἴτημα), 684

Sei — ὀφείλει, 683, 809
δεισιδαίμων ---- θεοσεβής, εὐσεβής

(see also θρησκός),. ; . 681
δέομαι, see αἰτέω, προσεύχομαι.
δέος, see αἰδώς, φόβος.
δεσπότης, see κύριος.
δέχομαι, see εὐδοκέω.
δηλόω, see γνωρίζω.
δεακονέω ---- δουλεύω, λατρεύω, 179, 889
διάκονος ---- δοῦλος, ὑπηρέτης, θερά-

πων, λειτουργύς, 177, 764
διαλέγομαι, see διαλογίζομαι.
διαλογίζομα ---- διαλέγομαι,. 400
διάνοια -τι: νοῦς, 438, 791
διδασκαλία --- διδαχή,. : . 182
διδάσκω, see κηρύσσω.
διδαχή, 866 διδασκαλία.
δίκαιος, see ἀγαθός, ἔνδικος, καλός.
δικαιοσύνη, see ἀλήθεια, ἐλεημοσύνη,

κρίσις.
δικαιόω, see καθαρίζω, κρίνω.
δικαστής ---- κριτής, ; ὃ 200, 755

διχοστασέα, see αἵρεσις,
δόγμα, 85:8 νόμος.
δοκιμάξω, see πειράζω,

ἐλεημοσύνη --- ἔλεος, δικαιοσύνη, 713

ἐλεήμων ---- οἰκτίρμων, . : . 710

ἔλεος ---- χάρις, ἐλεημοσύνη (see also
χάρις),. ᾿ ; 248, 711

ἐλπίς, ἐλπίζω ----- ὑπομονή, 252, 712

ἔνδικος ---- δίκαιος, Ξ ; . 204

ἐνθύμησις, see ἔννοια.

ἔννοια ---- ἐνθύμησις, . ᾿ . 489

ἐντολή, see νόμος, δόγμα.

ἐξουσία ----- δύναμις, . 2 236

ἔξω ἄνθρωπος --- σάρξ, : 104

ἐπαγγέλλομα --- ὑπισχνέομαι, 21

ἐπιγινώσκω --- γινώσκω, 159

ἐπίγνωσες ---- γνῶσις (see also aic-
θησιςὶ,. ; A - Ὁ 1509

ἐπιθυμέω, 566 αἰτέω.

ἐπίσκοπος, see πρεσβύτερος.

ἐπιστήμη, see σοφία.

ἐπιστρέφω --- μετανοέω, - 5381, 440

épdw, see ἀγαπάω.

ἐργάξομαι, see δουλεύω.

ἔρχομαι ----ἥκω,. " 263, 714

ἐρωτάω, see αἰτέω.

ἔσω ἄνθρωπος ---- νοῦς, πνεῦμα,
καρδία, ᾿ Υ ὃ . 104

ἕτερος, see ἄλλος,

εὐαγγελιστής --- προφήτης, διδάσ-
καλος,. 3 : . oh 88

INDEX. 926
PAGE PAGE
εὐδοκέω ---- θέλω, ἐκλέγομαι, aipe- καταλλάσσω ---- ἱλάσκομαι,. 91, 801
τίζω, δέχομαι, προσδέχομαι, κενοφωνία, 566 ματαιολογία.
ἀγαπάω, ᾿ . 213, 175, 088) κήρυγμα, see ἀκοή.
evrAoyéw — εὐχαριστέω, 766, 903 | κῆρυξ — ἀπόστολος, : . 9865
εὐσεβής, see δεισιδαίμων, θρησκός. κηρύσσω --- ἀγγέλλω, ἀναγγέλλω,
εὐχαριστέω, see προσεύχομαι, εὐχογέω. εὐαγγελίζομαι, διδάσκω, . 355, 180

εὐχαριστία --- εὐλογία,
Ζῆν, ξωή --- βίος,. ὃ.
Hea, see ἔρχομαι.
Θανατόω, see vexpow.

θειότης, see θεότης.
θέλημα, see βούλημα.

904

: 270, 721

θέλω, see αἱρέομαι, βούλομαι, εὐδοκέω.

θεοσεβής, 566 δεισιδαίμων.
θεότης --- θειότης,
θεράπων, see διάκονος.
θεσμός, see νόμος.
θρησκεία, 866 λατρεία.
θρησ κός- --- δεισιδαίμων,
θυμός, 866 ὀργή.
θυσιαστήριον ---- βωμός,

᾿Ιδέα, see μορφή.

ἴδιος, see οἰκεῖος.

ἱερός, see ἅγιος.

ἱλάσκομαι, see καταλλάσσω.
ἴσος, see ὅμοιος.

Καθαρίξω --- δικαιόω,
. , > ,
ἁγιάξω, ἀφαιρέω,

καθαρός, see ἀμίαντος.

καινός — νέος,

καινὸς ἄνθρωπος --- πνεῦμα,

καιρός --- χρόνος, ;

ἱλάσκομαι,

317

321, 428
105
324

κακός --- ἄδικος, πονηρός (see also

ἄδικος),
καλός ---- ἀγαθός, δίκαιος,
κανών --- νόμος, .

καρδία --- ψυχή, πνεῦμα (see also

ἔσω ἄνθρωπος),

κατακληρονομέω --- κληρονομέω,

2U

. 325, 741, 842
339, 748
744

343, 503
361

κλέπτω, see ἁρπάξω.
κληρονομέω, see κατακληρονομέω.
κοινός --- ἀκάθαρτος, βέβηλος, 361, 140, 320

κοινωνέω — μετέχω,. A 362

κολάζω, see νουθετέω.

κρέας, see σάρξ.

κρίνω --- δικαιόω, λυτρόω, ῥύομαι,
σώζω,. ᾿ : 369, 753

κρίσις ---- δικαιοσύνη, . : 371, 754

κριτής, see δικαστής.

κύριος --- δεσπότης, . ᾿ 757

κυριεύω --- βασιλεύω, . 3 751

Δαός- ---- ἔθνος, . : Ξ 760

λατρεία --- θρησκεία, 390

λατρεύω, see διακονέω, λειτουργέω,
προσκυνέω.

λειτουργέω --- λατρεύω, δουλεύω,
διακονέω, 761

λόγος --- ῥῆμα, λόγιον (see also
μῦθοςὶ),. : . 266, 890, 397, 715
λούω----ἀπολούω, νίπτω, πλύνω, βαπ-

τίζω,. : ὦ 406
λυτρόω, see κρίνω.
Μαρτυρέω --- ἀναγγέλλω (see also
συμμαρτυρέω), 416
ματαιολογία ---- κενοφωνία, NOE
μάταιος --- ἀνωφελής, 418, 781
μεσέγγυος, see μεσίτης.
μεσίτης ---- μεσέγγυος, ἔγγυος, 421, 292
μετανοέω --- ἐπιστρέφω, . 531, 79%
μετέχω, 8668 κοινωνέω. :
μιαίνω ---- μολύνω, : , 782, 784
μίασμα ---- βδέλυγμα, . ‘ . 783

μνήμη, see συνείδησις.
μολύνω, see μιαΐνω.

927 INDEX.
PAGE PAGE
μορφή — εἶδος, ἰδέα, σχῆμα (see also πέποιθα --- πιστεύω, . ᾿ . 829
ὁμοίωμα), . 422, 785 | πιστεύω, see πέποιθα.
μῦθος --τ-- λόγος, . : 5 . 786 πληρόω, see τελειόω.
πλύνω, 566 λούω.
Νεκρὸός --- τεθνηκώς,Ἠ . 426 πνεῦμα --- ψυχή (see also ἔσω ἄν-
νεκρόω --- βθανατόω, 788 θρωπος, καρδία), . 504
νέος, See καινός. πονηρός --- κακός, 325, 842
νίπτω, see λούω, βαπτίζω. πρεσβύτερος --- ἐπίσκοπος,. 513, 527
νοέω — γινώσκω (see also cuvinut),. 428 | προγινώσκω --- ἐκλέγομαι, 160
νομεκός -- γραμματεύς, ; 788 | πρόκριμα --- πρόσκλισις, 378
νόμος --- θεσμός, ἐντολή, Séyua (tee προφήτης, see εὐαγγελιστής.
also κανών, γράμμα), . 429 προσάγω, see προσέρχομαι.
νουθετέω ---- κολάζω, . 441 | προσδέχομα --- εὐδοκέω, 213, 688
νοῦς, see ἔσω ἄνθρωπος, καρδία, διά- προσέρχομαι --- προσάγω, προσ-
vow, γνώμη. φέρω, 265
προσευχή, 866 δέησις.
Elevos, see πάροικος. προσε ὕχο μαι---εὐχαριστέω, eis
aitéw, . ᾿ > 719
Oixetos — συνγενής, ἴδιος,Ἠ , . 446 πρόσκομμα, see πολλὰς
οἶκος, see πατριά. προσκυνέω --- λατρεύω, 755
οἰκτείρω --- ἐλεέω, ; 796 | προσφέρω, see προσέρχομαι.
οἰκτίρμων, see ἐλεήμων.
ὅμοιος — ἴσος, 798 | ‘Piya, see λόγος.
ὁμοίωμα --- εἰκών, μοί, 802 ῥύομα .--- σώξω (see also κρίνω), 515
ὁμολογέω ---- συμφωνέω, 402
ὀργή ---- θυμός, : : 460 Σαρκικός --- σάρκινος, : 521
ὀφείλει ---- δεῖ . ‘ : 683, 809 | σάρξ ---- κρέας, σῶμα (see also πα-
ὅσιος, see ἁγνός. λαιὸς ἄνθρωπος, ἔξω avOp.), 844 sqq.
σέβομαι, see φοβοῦμαι.
Παγίς, see σκάνδαλον. σεμνός, See ἅγιος.
mais — υἱός, τέκνον, δοῦλος, 810, 891] σκάνδαλον ---- παγίς, ββδελυγμός,
παλαιὸς ἄνθρωπως --- σάρξ, 105 πρόσκομμα, . 752, 889
maruyyeveria—dmoxatdotacis, . 670 σοφία --- φρόνησις, σύνεσις, ἐπι-
παράβασις --- ἁμαρτία, παρακοή, στήμη, γνῶσις, : 5 870
παράπτωμα, . 120, 498 | orépeos, see βέβαιος.
mapakon, see παράβασις. συναγωγή, see ἐκκλησία.
παράνομος ---- ἀντίνομος, 789 | συνγενής, see οἰκεῖος, γνωστός.
παράπτωμα --- παράβασις, 498 | συνγινώσκω, see ἀφίημι.
παρεπίδημος, See πάροικος. συνείδησις --- σύνεσις, μνήμη (see
πάρεσις, see ἄφεσις. also καρδία),. 233
παρίημι, see ἀφίημι. σύνεσις, see συνείδησις, σοφία.
πάροικος ---- παρεπίδημος, ξένο, , 447 συνίημι ---- νοέω, γινώσκω, 299
Tat pid — οἶκος, φυλή,. 473 συνμαρτυρέω --- μαρτυρέω,. ~ 779
πειράζω ---- δοκιμάξζω, . 494 σχῆμα, see μορφή.

INDEX. 928

PAGE PAGE

σχίσμα, see αἵρεσις. Φανερόω, see γνωρίζω, ἀποκαλύπτω.
σώξω, see ῥύομαι, κρίνω. φήμη, see δόξα.
σῶμα, see σάρξ. φιλαδελφία, see ἀγάπη.

φιλανθρωπία, 566 ἀγάπη.
Τεθνηκώς, see νεκρός. φοβέομαι--- σέβομαι, τιμάω, . 898
τέκνον ---- υἱός, παῖς, . : 891, 810] φόβος ---- δέος, . Ἶ ; . 899
τελειόω --- πληρόω, . , . 740 φρόνησις, see σοφία.
τιμάω, see φοβεῖσθαι. φυλή, see πατριά.
τύπος ---- ἀντίτυπος,{ . ‘ . 544

Χάρις --- ἔλεος, . ε F « 572
Υἱός, see παῖς, τέκνον. χαριτόω ---- χαρίζομαι, . 5 ἐ 576
ὑπηρέτης, see διάκονος.
ὑπισχνέομαι, see ἐπαγγέλλομαι. Ψεύδομαι, see ἀρνέομαι.
ὑπομένω, ὑπομονή, see ἐλπίς. ψυχή, see πνεῦμα, καρδία.

929

INDEX.

Matt.

»”

Mark

”

Luke

TIT.

INDEX OF TEXTS IN THE N. T. SPECIALLY REFERRED

PAGE
1, 19, . 189
᾿ς... LCS Las
v. 9, 246
v. 21, 33, 116
vi.11,. 239 sqq.
vi. 13, . 496, 511,

510
vi 28. 564
viii. 22, 418
Koes vs 401
=. ag ν᾿ ΤΥ 142 sq.
xi 19,. 196, 555
xii, 32,. 50
xii. 33,. 300
xii, 36,. 259
xiii, 52, 412
xvi. 19, 407
xvii. 11, 312
xviii. 18, 407
xx, 28). 408
xxiv. 29, 219
xxiv. 34, 149
i185; 838
ἀπ 2257. 312
x, 45, . 408
xiv. 71, 887
ii, 14, 215
ii, 32, . 3843
ii. 35, 196, 555
xi, 8, .- 209
xii, 8, 401
xvi. 8, . 201
xvi. 10, 11, 200
xvi. 16, 141 sqq.
xviii, 7, 289

PAGE

Luke xxii. 37, . 642
John i, 1, 14, 393 sqq.
παρ ah ΤῸ 780

. τ aes 127

» 1 29, > 102, 619 πα.

ἡ Bue ss 229
SSL Osta 106
gondtiae, Ἂς 153

. ἄς . 509

» vi 28,29, .. 256

x ὝΕΣ, Zos 106

» Wie 25, . 114

» viii, 32-36, 250

» ‘wil δ ,,, 126,229

Pee 3+ 54, 562
ERIS, eos 543
piaxsh bot: 12
Acts ii. 39, 339
ane ΘΝ: 484

» ii, 21, 174, 312 sq.

» ὙΠιοἢ : 94
ΚΕ, Σὺ 321 sq.

ΞΟ ΝΙΝ, eos 157

» Xvi. 25, 275

Rae cb ey ke 412
Rom. i. 3, 52, 462
Ripe Fee ints 271

Paes: Fo 19; 156

Bg Be] 282

popes ΟΜΝ κα τὴ . 258

Page ees 295, 735

rahe tips Sage 2 a COL

y BL δ; 298,806

» iv. 4, 5, 258 sq.

» Nees 16

TO.

PAGE

Rom. vy. 6, 324, 526
Das. τωι 3
zu eee 91
Sh By ee 373
Pe RO RR Pane: ἢ
» vi, δ, 571, 803
ye WE BOL τ 251
ΕΣ Vii. 6, . 217
» vil. 3, , 377, 803
» Vil. 19, 22, 381
» oviu, 19, = LR
5 Wi eo, 118, 537
» Vili, 30, 211
- 1.58. 594
RK tos 547
pas | On: 209
5 ix 29, 461
» iX—XL, 404
gi ay 215
» x 4, 542
uae: gl he 82, 623
Rt cs re: 396 sq.
5 ΕΙΣ 2; 325
= ὉΠ . 899
αν ΚΕ ΩΣ 218, 275
αν Ως 810
"ὩΣ 295, 763
1 Cor. iii. 22, i 487
ἔς AVA: 13%
het ΝΣ 290
» Κ᾿ 6=8, 723
.- ΑΝΑΝ 874
».» ΠΕ, 537
piace, 55
je ὙΠ 0, 332

INDEX.

930

1 Cor. viii. 4,.

ΣΧ, 4,

Χ Loe
x16, 2
xi, 10,.
xin Ey.
xii. 28,
91,
xiv. 6,

xv. 29,

muon 1t,:.

Gal 1 4,

Ὁ 21:
v. 3,

WOR
v. 14,.
Wena kore
vi 9, .
as el by Ge
ΨΗ1,..
χι 29;.
xi: 2.
χη» 9)":

iv. 8,9,.

iv. 4,

iv. 5,

iv. 20,

iv. 22 sqq.,
iv. 22-31,
v. 5,

v. 24,

vi. 14,

Eph. i. 4,

1, 10,
1.1}.
aN Can
i, 17, 18,
i, 23,

358,

PAGE

708

510

106
903
237
510
386
443
343
128
459
140
168
231
594
640
159
687
785
283
467
543
309
610
675
229
624
271
421
879
879

60

89

97
250
254
876
875
404
450
462
713
439
501

PAGE

a Taare . 238

i, 3, . 460 sq.

tO; © . 226
rEg bl ον. . 626

1 15. Ὁ 5 BST
ii. 13, 17, . 2238
Why... . 205
yi asl he Fae Ma et (3.
iii, 14,15, 473 sq.
ni 195) 5 . 837
iv. 20. . 410 sq.
ἦν. 259: . 428
Ὁ Ζ oso ὦ
τ 26. ὁ 54, 266
1:-ῦ. i . 620
pa A δ 215
ii, 6,7, . 423, 649
ii, '7, 216,3535q.,746
iv; 60°73 τε 29
ἮΝ 8.0 8 . 646

Οὐδ᾽ 15, .. . 556
lag) ey: te » (839
kaon. Ὁ . 450
» i 8, 20,. . 878
"ΤΉ 9. - . 539
atc 0} . 603
ih Lay +s . 484
rp) Nas 4, ὦ . 205
RC 6 a . » 9389
SS i ἢ - 820
peal £ Oper 5 o” 60

1 Thess. v. 22, ς 208

2 Thess. i. 11, 215

1 Tim. i. 4,

”

ii, 6,7, 268 sq.
450, 671
ἘΝ τ 790
oe es 80
1.18, . 606
i.-6, . . 409
Vio) . 446
VL; . 182
vi. 18, : 8

9 Tim. ἢ 18; 477

3)

ii, 15, . 886

2 Tim. iii. 16,

Tit.

bo Vio tere
ἢ» 18.

Heb, i. 3,

»”»

456;

ii, 5,

in 1,

v. 2,
Va;
v.13,
vi. 1,

vi. 2,

ΥΣ 11;
ἯΙ
ὙΠ, Ee es
vii, 22, .
vii. 26, .
viii. 1,

ix. 10, 13,

xi. 29, 36,

PAGE

731
608
279
118
556
447
218
162
387
Ε ΤΟΙ
427, 544
x 129
220
29
253
222
327
747
422
125
808
520
427
71
538
416
Pe,
100, 247
= ate
248
123
175
. 685
125, 658
351
492 sq.
. 3808
29
413
117
556
771
565
433

931 INDEX.
PAGE |" PAGE PAGE
Jas, ii. 12, 433 | 1 Pet.iv.1, . 849 | 1 John νυ. 6, . 615
» iL.19 sqq., 485 ἀν, 11; 179 ς OSL, ee ees
20, .. 852 We AVL By 528 : eas 5 99
» ii. 22 sqq., 257, 544 “νυ Ὁ; 358 ee ae kk 512
ea 1, .~ 376 eBay 631 | 2 John 9, 606
5 © iv. δ, 166 | 2 Pet.i 1, 193 | Rev. i. 9, 420
1 Pet. i. 2, 602 wea ha, 110 LAD, 837
iS 20; 161 Paes + Fey hee 162 roan t ae 285
Ὁ’ τ 396 ay Me, Qa A 28 1, 418
τ Ὁ... δ10 PE TT Re: ἐν 78 » ii, 14, 115
ELA, 132 1 Johni. 5, 565 SoBe Ba We 325
19. 234 Sous Fae” Ὁ. 319 RIGS, 287
eS 7 30 by. ME Ae oe ͵.ν 565 A SEI wp? a 287
So i ΜΝ 61 it Sal, (Dy > 14a, 10 ΣΕ) 307
iS lL ey 718 ee ee 99 res aS 285

INDEX,

932

ΙΝ.

BIBLICO-THEOLOGICAL SUBJECTS.

PAGE

Allegory, . 96
Analogy of faith, . 397
Anathema, . ᾧ Τ 547, 887
Angel of Jehovah, . ‘ ὁ 1 τ 5}
Angel of the seven churches, . 19, 594
Angels, 20 sqq., 115
Antitype, . 892
Apocatastasis, 312
Apostolate, 530
Archangel, . 24
Atonement, . 3 302 sqq.
See also κατάρα, ὑπόδικος, eyyvos,
ἀποθνήσκω, λύτρον, ἀντίλυτρον,
ἀντάλλαγμα, Bor ῥαντίζω.
Ban, ‘ : 64, 547
Baptism of John, . 127
Bishop, : 865
Blasphemy against ‘the Holy Ghost,. 50
Blessing, , : 769

69, 515
665

Blood of Christ, . .
Book of Life, ᾿ ΄ ᾿

Canon, 744
Capporeth, . 736
Church, 333 sq.
Circumcision, . 884
Conscience, . 6, 233, 341
Consecration, 766 sqq.
Conversion, . 531
Corporeity and its import, 536 sqq.
Covenant, ὲ . 888
Cross of Christ, 875
Crucifixion, . 876
Darkness, . 866
Day of the Lord, 276

PAGE

Death, 4 288 sqq.
Demoniacal possession, 169 sqq.
Diaconate, : 179
Earth, its relation to bearer 152, 904
Ecstasy, 310, 397
Edification, ; . 448
Election, 175; 214, 403 sqq., 775
Eternity, : . 620
Excommunication, ᾿ 64, 547
Faith, F 5 478 sqq., 831

in the O. T., 480 sq., 833
Father as the name of God, 472
Fear of God, : P . 898
Flesh, . 69, 101, 618 sqq., 845 566.
Following Christ, ᾿ a) FOR
Freedom, Christian, 251
Gehenna, 146
Gentiles and Jews, 298997
Gift of tongues, 164, 680
Grace, 574

Guilt, see παράβασις, d ἄγνοια, ὑπόδικος,

ὀφείλημα, παράπτωμα.
Hades, ~ Bers, 910
Heart, . 343 sqq., 504 sq.
Heaven, ; - 465 sqq.
Holiness, 35 sqq., 596, see das.
its relation to righteousness, 45
to love, : . AT
of God in the N, 1, 50 sqq., 598
Holy Spirit, 48 sq., 337 sq., 507 sq.

Hope, . 252 sqq., 420
Idol, . 706
Idolatry, 709
Inner man, . ὁ ° : » 104

933 INDEX.
PAGE PAGE
Inspiration, . 393, 397, 731 | Resurrection, 7 - : - 807
Jehovah, 382 sq., 473| Righteousness, . 191 sqq., 692
Joy, . . 590] Righteousness of God, yee uy
Justice, judgment, . ; 199 sq., 784 Sacrifice, . ; 291 sq.
Justification, .55, 193 sqq., 318 | Saint, a designation of Christians, « (sek
Kingdom of God, ; , . 662 | Sanctification, 56, 602
Kingship, . . 658 | Seribe, . = LOT
Lamb of God, . 102, 112 | Scripture, Holy, 165 sq., 665
Law, 89, 429 sqq. | Second death, 285
Leaven, ὃ : : . 728 ὅοῃ of man, . 560
Letter and spirit, . ᾿ ; . 166 | Soul, 584 sqq.
Life, 272 sqq. | Spirit, . 503 sqq.
Logos, The, 393 sqq. its relation to the soul, 506, 583
Lord’s Supper, 536 to the heart and conséience, 104, 504
Love, . 592 | Sprinkling, . . 514
Mammon, . 718 Substitution of Christ, 284, 291
Miracle of Pentecost, : 163 sq. | Temptation, . * 3 ᾿ ς 496
Name of God, 277 sqq., 455 sqq.| Testament, . ; . 890
New man, The, 105 | Threefold division of linaan aubinnaiy 585
Office, . Ξ 180 | Tongues, Gift of, 3 . 680
Old man, The, 105 Tradition, . 5 5 " hi
Parables of Christ, 125 | Truth, . 629
Paraclete, 337 | Twofold or threefold astute of man,. 505,
Peace, Christian, 244 sq. 536, 585
Prayer, : . 720] Type, . 892
Presbyter, 513, 529 sq.| Wisdom, . . 868
Priesthood, . : 293 sq. | Word of God, 393, 397
Propitiation (see Atonement), . . 92] Works, . 256 sqq.
Regeneration, 148, 150, 225,| World, 366 sqq., 450
506, 670 Worship, . Ὁ ᾿ . 756
Repentance, fe ᾿ Ξ 792 Wrath of God, . * 303, 460

INDEX,

934

Vv.

HEBREW WORDS REFERRED TO.

181,

103, 278, 559,

. 10, 13,

746,

454, 550,

66, 223,

75, 76,

103,

108,

2X

615,

PAGE
470, 473
451, 797
453, 712
. 539
635, 732
592, 904
382
382, 383
592, 773
592
414, 605
733, 773
790
- 790
781, 790
564, 895
895
628, 801
. 447
447, 502
552

721

. 268
268, 589

746

797

898

236
502, 635

766

712

120

277, 639

PAGE

nds, 270, 277, 278, 383, 455, 464 sq,,

509, 708, 729

ΓΝ αν ‘nds, : 20, 21, 369
pire 170, 418, 708
νην’ be, 455
TON, ὃ . 702
TBO, . “ATT, 480 sqqs 627 sad, 831
ppiyn nie, . ς΄, 368
Doe, ς . . 746, 859
OX, Niph, 477, 480 sqq., 627 sqq., 829,

836
jo’, Hiph., .480 sqq., 627 sqq., 832, 836
SY, . 668
yor, Piel, 337
PON, . 861
ἼΩΝ, 618, 715, 142
mS ΤΟΝ, . 397
τρὶς, 8ῦ, 88, 627 sqq., 711
vay, 103, 523, 629
ADK, 63, 606, 828
ΟΝ, . 205. 712}
AN, 287, 289, 733
bak, 866
O88, . 223
nan py, 552, 550
58 Ts, Hiph., 289
DBS TW, 288
mA TIN, ‘ . 289
ny, 168, 446, 465, 904
NE. ay : 109, 640, 741
nvhy, : 729
ovx, : 162
duis, 162, 163, 435, 468, 498

935

INDEX.

2 PAGE PAGE
ποῦ, . 8600 3,. : ; : ‘ Ree kt
wir, Piel, 778 | ΠΡῚΠ AN, ς ; . 822, 670
"Ww, 777 | nna, . 322, 549 sid 596, 665, 887 sqq.
ans, 714 113, Piel, 5 : . δῖ, 70 75

m3, . Η ; σις : 769
13; τς . 1764,790ΠπϑὴΞ,. Ξ ; ; ὅ 2 018
bra, Niph., 95; . Hiph. 805|m2, . ᾿ : : : N37
"a 263, 264, 714 | wa, Piel, . ee . 88, 337
~ ae 785, 823 | mwa, . Ae |
vag, nwa, 626 |r, . 70, 103, 518 54, 729, 845 sq.
ΠΡΌ ay . . 596 on 3, 70, 612, 848
1n3, 628, 700, 896
“ἸΏ, ἢ 403, 613, 615, 700, 733, 773 |mea, seh, : . 210
ὝΠΞ, . ; 13,17, 405|5x3, . Pls οἱ 408, 516, 776, 785
NDA, . 6G PIE H sy Oy - 44, 409, 517
nya, 253, 4765, 712, 8293, . Ξ ᾿ Ξ . 219
mda, 712,829|07Mm,. ©. . % 219, 394,858
nna 7, 831|yn, ς * : ‘ «| Fee
193, . 806 i ς . " E . 146
Υ5, 180, 299, 487, 441,98}, . : : |, Tan ὩΡρ᾿"
Niph. 867; Hiph. 867, 882|Sn, . : ; ξ Σ . 648
m3, . 800,440, 791], . : ᾿ ᾿ ; . 882
m3, 293, 445, 473; aN-n'3, 473, 446, . ; ; 94, 3917, 597, 760
ΝΗ i 555), . Ἄ : ; . 447, 795
22, Hiph., Ἐπ ρει τὸς ee
νά, ὁ ΘΙ oc ς ξ ἢ : . 883
oy, ἡ ἢ 2 τ νιὸς B90 ἐπα 902
ΠΌΞ, 292|nbs, ἐς ... 342, 566, 747, 897
ΤΩΣ, 448], . : ; . 266, 447, 690
ὍΣ, 806 | ova, . A me Ν : . 882
i3, 564, 810, 891
18 and 3, δδδ, 658 Ὁ} ΝΠ, 4 ΠΣ « « . 887
DIS Ὧ3, 5601}5Ἴ, . ᾿ . 846
pine * 93, 474 | 735, 18, 266, 267, 352, "375, 435, 714 sq.
"D3, ‘ . 849 mm 1, 393
nya, Piel, 126, 451, 640 | 8H34, - ἐ ᾧ ἢ : 894
“BY3, . ΟΣ ὦ ᾿ : : :- . 306
yya, 778, 783/15, .« : 5 5 : . 148
wpa, Piel, ΙΝ ; : . 183, 753
ΡΞ, Piel, 869; nips, 865/827, Piel, . . - . 882
73, 316, Boe, 559] 824, : : : ; . 539
maa ‘3, Ἐς 0: 3. τ Bee
873, 880, 649, O88) Π} 3. | eS ν ΓΎΒΕΟΣ
ma, 49} Goel ON eo el 8850

INDEX. 936
PAGE PAGE
δε 2 re ee τὲ ka a
an, 674,799 sq.|930, . . . . 854,418, 589
m4, 236, 559, 802|an, . ᾿ ᾿ : ; + teen
nya, 300, 440, 620, 791 | 73n, 364
ΤῊ, ἘΠ ΠΕΣ μὴν ee ΔΝ 750
73, 328, 440, 443, 414. 761. οὐδ] ἘΠῚ . . . . . . 364
74 i te . 864
van, 174, 255, 603, 684, 716, 863|\5n, . . . . . ᾿ 826
wan, Piel, 323 . Hithp. 323
aa . . . . 418, (ἀν Ne van, 822, 428
ie TSS 52, 110, 646 | 027 OP, haere
ma νον." Ease ore
7m, east ot ts [ων ᾿
wee, el. Oe rr iene
ra, ον 190) ann, τ 468, 809 sq.
sn, 714, 822 sq. ον Hithp. 644 6h Ἤΐριι, $86
2M, 790 ; Piel, 596,823; Hithp. 212,590,/mn τ | | | * ggg
823 ΠΟ 5. 898, 550, 887
non, . ὺ ° . . . 724 jin, : ν᾿ 897
ee a oy RS 724 | on. 721, 758 sq. 862; Piel, 337, 386, 862
| Bs a PRO I gc Hiph. 386; Hithp. 351
ἼΒΠ, 880) wom ὁ 7 ΣῈ ον : τὸν 468, 633 sq.
nat, 191 8°, - ot aes
Nig 615 |7NB4, . 59, 98, 304, 434, 634, 781, 857
ry j3t,. 60 ayn, . . . 124
"%, Hiph., : _ 858 ‘n, : : 270, 278, 722, 732, 892
δὰ 95, "1,94,150/™ 0. 270, 274, 588, 722, 905
™, 423, 119) - 0 . 739
mn Ὁ οι κε τ ges 8961 - 278, 564, 732, 905
eo, ν᾿ : . 810 bon, $ Ἵ ὃ . 220, 589, 778
n3t, 58, 195, 692 sq.; Piel, 693 | 72 a ait 782
ais .' & 692, 883) ΒΞ» 868 8ᾳ.
SS ee a ceded 8 fos Bt Ὁ
rot, 394 | M03, . ’ F . 167, 868 sqq.
a0, 883 25n, : : ; ΒΘ Ὁ
ἘΠ : 881 | nbn, 684, 741, 859; [ . Niph. 819
S Sie Saale + ae . 640 | dh, . 48, 49, 141, 362
i RN pate ENS Cae 513| dion, ; wee
yin, Pay ree Oe 386 | Sn, Picl, 48, 362; Hiph. 388, 653, 790
mr, - 895) on, , rr 141
py, i Ceeepe ὦ bp ta SOR 1808
xan, Hiph., . 743 | bn, Kal. and Hiph., 150, 632, 670

INDEX.

937
PAGE
pbn, 361, 379, 616
‘mn, 733, 713
mn, ἣν 78
mon, ς 287,733
bon, ᾿ ‘ 247, 615, 710, 819
ben, 201, 434, 524, 696, 790, 857
aon, 3 : ; 287
yon, 723
2 2, υ- : : . 3238
ae 248, 573, 575, 902 586.
Dim, . 417, 418
pn, 249, 719, 796; Hithp. 174, 684, 779
pan, , 710, 796
man, 785
ADM, 190, 434, 523
mewn, . 785
spn, ’ yw Yel,
ton, 88, 210, 248, 249, 463, 481, 575,
711, 902
nox} ‘nN, 88, 629 sqq.

yon, . 37, 51, 387, 388, 463, 576, 629

npn, . 888, 475, 712, 829
7on, κα : : . 684, 726, 778
yn, 145, 213, 615, 726, 733
yen, . : ᾿ : 728 sq., 773
a ea all me Me deme Cm
myn, . ᾿ . 616
ph, 198, 373, 429, 549 sqq.
mn, ; : . 198, 872, 373
“pn, ᾿ ; 700
ὙΠ, 898
mn, ᾿ ᾿ : * . 746
im, ὡς ; ; ; 5 ΟΣ
wn, . ; ; . $62
pin, Hiph., 546 sqq., 887
oun, . . 47, 64, 547, 805
vhn, Hiph., . : ‘ em 620
avn, . ‘ 388, 398, 400, 765
qn, F 865 sq.
pun, 613, 733, 865
yw pnn, ; . 407
nnn, 858; Niph. 877; AN, 898

bap, ᾿ς 2 ;

120, 127, 7841

PAGE

ano, Piel, 59, 317; Hithp. 59
mn, . . 89, 819
winy, 68, 316, 463, 595
mb, : . 208
nip, 3, 85, 339, 340, 341, 640, 807
Fem. 8

bp, Hiph., . 857
non, 782; Piel, 782
xDD, 362, 595 sqq.
wo, 743, 778
Dyb, 148
#30, 784
AD, 648
be, Hiph., 653
TPs he 657
nv, Hiph., 401, 767, 771
Sage a : 17
yr, 155, 229, 299; Hiph. 677 sq.
WT, : - 678
ΠῚ 7, ς Σ > 162,247
mm, 276, 278, 335, 882, 455, 580, 757
nixzy “Ὁ 369, 382
Wt, 655
bait ΐ : . oer
of, 114, 324; mn 5 ie 176, 276, 383
pi) Hae 2%, 18. 2:90
bn, Piel, ὁ. 782
wm, Hithp., . A 8 71
ap’, 640; Hiph. 808
n>», Hiph., . 248, 421, 812
ce ΒΟ
Ἐν ag ‘ 147, 555, 810
θὰ δ eit = at ogy Tae ΚΗ
min’ ΡΟΝ, 172
sb’, Piel, 442, 812
mY, 906
me, τὸν 339
ay, Hiph., ΜΝ
ST, 278, 388, 522, 567, 756, 898
Niph. 567

mn ns 525, 732
he . 822
m7, Hiph, . αἱ 357, 657, 895

INDEX, 938
PAGE PAGE
why, 360, 361, 721, 749, 757 | 7, Hiph., ᾿ . 790
me, 360, 749}, . < eS
wy, 210, 697 | DEN On», re
NDIY PS, : ‘ ; - 119} apn pn, 242
aw, , 3 ὦ : 80 55, τ 388
ae "Ὁ Ὁ So 180, 411
yer, Hiph,, . 516, 532, 882 | ren 39%
Me τ: ronnie: hang ard | 619, 688, 721, 773
my, 532 sqq., 882} re κα ΠΣ
nw, Piel, 640, 885] * Ὁ
ae ο . 107, 807] 189, Piel, “4 158
“w, (86, 107, 184, 316, 387, 511, 641| OND, . 112, 701
ΠΏΣ, 253, 712, 829
Ἴ29, 210; _ Nipb. 211 | 72, 747
3, 150, 208, 210, 394 | ™2, 795
was, . 758) 22, 386
nns, . 843, 906 "ΠΡ, 233
73, "132, 294, 295, 733 sq. | ¥7, 665
mm, . ες 784 fon, - 779
no, 807; . Hiph. 652; Pilel, 652, 808 7», 344; Piel, 829
22, 352, 418, 781 | 9, 902
nbs, 825, 883; Piel, 828 25, aes 883
505. Schafel, . 652," - - - 884
45339, 799 |B, 425
Ὁ53,. 65 | RD = Map, : ES
95, Hiph., : 882 πὴ. 814 56.
no», Piel, 342, 743 mpi, wos. τς See
bpp, rgg|PRin, . . . 860, 752, 859, 862
729 ADB, 77g | Ὁ, Hiph., - 90
Dyp, . 733 rip, : 278, 900
noo, Piel, . 802, 817, 735 | - 826
“pb, .90, 302, 304, 320, 408, 776 | ™> 285, 732
ὨΣΊΒΞ, 804, 317, 819. ΠᾺΡ - . 732
m3, 305, 736 nar, 290, 291, 292
win, BBB | TEP, , 440, 791
ms, 451, 549, 751, 883, 887 | "> ‘ 712
ans, 665 | MROND, . 616
ana, 205 | 799, 239
+ ἐξ [ὙΠΡ, 632
nxd, Hiph., 607 | nawnn, 439, 765
Di, . . -760} fon, . 778
mr, 344 sq. 435, 437, 439, 905 m0, : 863
32, : 344, 435, 439, 908 810’, . 394, 396
rman nimd 550 | M9, 799, 800

939

INDEX.

PAGE PAGE

ΠῚ) Ὃ,. = O16 | Hoey στ τὸ οὐ τς Tee
Dyer, 807, 5817 πη, . wt, . 76, 580
D2p nD, 882 |Suip, . ; ; 653, 654, 757, 799
Givap,. 2850} 5... . . Ὁ OD Ee
nbs, 501 sq, 837; Piel, 883; Ἢ ‘d, 840 mvp,. - ὍΣ . oe
pi, : 883 | nneLD, 148, 445, 473, 668, 689
mp, . 18, 19, ‘21, 121, 338, 568, 843 vee, 183, 178, 199, 231, 372, 753, 813
: Plural, 170 navn, = 666, 685
TNdD, . 256 nein, . ᾷ χ, ‘ . 579
nd, 375,715;0M + + ὦ ee 859
nbn, Piel, Ninh, Hiph, 882}o, . ars . 383, 568, 897
Te" te 124, 338 | py, : . : 570 sq., 596
sb, 659 sq., 757 | 822, yao ND), : 568 sqq.
q2, 131, G69|2),Hiph, ρον jae os ΘΝ
m2, 136, 659 sq., 810 533, : : - ; . 900, 815
nbn, . 132, 596, 859, 534. } πόπο » =. wt, BOD
fon, ᾿ 778|%, Hiph, . τος 338, 749
nevinn, 7. (hy ne i ΟΣ
ΜΠ), 844 |ἢ,. , ὃ - 752
nin, - 827)en, . 5 : 224, 294, 705, 757
nm, . 827 ay. |AIB, ποτ . «- τὸ B47,6009618
nny, a ROTI, KE ᾿ς
nDD, 496, 886/20, . ὦ, <« <5 Seo pee
ΠΣ, Seyi, -: ; : £ . C19, 711
thy, > GOONMR sc 8 ce, OD ΙΝ ΚΑΙ
yD, 498, 638|™3, 826; Hiph. 361, 826, 829
Ὁ, 309/32,739; 5.0 ἃ τὰ 739
nD, ie lee dliphs = ἧς ic Me 805
“7PBD, _ SRRPABiph, .. - Ὁ =>. {eee
myn, 198, 458} as cos ὦ aoe ee ee
nix, 724 "2, ᾿ : 719
vApD, . ~ «ΝΒ Sha, 358, 361, 721; : Hithp. 358, 361
mp, 253, 420, 782|rom,. 357, 358, 360, 552, 616, 749
DipD, 627 sqq., 662 | om, Piel, 302, 304, 337, 339, 440, 710,
wep, . . 806 735; ae 440
NPD, . . ς SR REA es 657
ANID, 207, 281, 559, 567|mo,Hiph,. . . . . 198
mp, . 476] vn, . : : ; : . 881
mM», 475 5α. 3). ᾿ : . ‘ - 905
"> 83,181|no, Hiph, . -. . 546, 751
0, 476, 623, 880 | wa Hiph, τος Ase jes τοῦ
nae, 990 [Δ uci λυ bee Cees
προς 534 | nbs, Piel, 494 sqq

INDEX. 940
PAGE PAGE
ὝΣ, 428, 740, 810. 7, 63, 333, 334, 606
ΠΕΣ, . 880 πεν, es 414, 549
bp», Hiph, 867, 497, 667, 684, 887, . : : ee, . 3864
nixdas, : πον σι ee Ὁ τ Cl tw ET
vip, 504, 583, 905 | ny, Hiph., 416
28), 737|my, . 99
my, τ So oe . . 388
by, rs 516; Niph. 882|ooy, . . . . 75, 79, 550, 620
ἼΩ, 332, 516 | dy ae: 498, 790
3, 583 | by, 790
Ἢ» - 751) aby, . 434, 554
oe - «183, 203 ν΄. 98, 819, 328, 484, 523, 696
xia, 101, 174, 296, 300, 344 sa, 459, SA Hiph,. οἶδ. 705
Lae WAY, 52
tl 101 δ μὰ oe
ism is 468 fa ~~ ᾿ ᾿ ᾿ 3 386
Ἡρ κεν oe So ee ἢ
7, . , Cpa δὺς τ΄ | fe ROSES
19, 357, 575, 715 | sey withp,, . : 905
ni, Hiph., 407 ἢν, , 905
330, Hiph, ΤΌ ggo | 293, Hiph., 620, 790, 881; . Hithp. 846
bap, 102, 619 |A%, Hithp,, . . 905
720, 94 {Ὁν, . . 148, 227, 281, 760
np, 249, 243, 281, 773 Dy, 705, ae Hiph. 706, 830
“10, 805 | Me es .: 503
“i, 788. 2d - Sige
wes, ὑΦ panies 374, 375, 624, 882; Hiph. 741
“ap, 308, 615; Hiph. 815, 880 | 2% 741, 882
“Sa ae +e S6E/ 2 525
nop, 296, 301, 302, 735 ἜΣ ae
“IED, ; : ὙΒΕ ike G53, pea
"pp, Part, 167; . Piel, 26 | ane
"BD, _ 167, 433, 551, 664 sq. 789 Bis “3
mp, are, 475 sq. 880 τον Re
ano 743, 880 | ha ,
¢ yy, 221, 434
729, 389, 703, 762 sq., 881 ΤῸ», 891
Ἔν, 811; mm ‘'y, 692, 811 sq.|°% - - 362, 626, 885
my, 390, 703, 762 πρην, 626; . . 222 'y, 350, 626
n2y, . «119, 550, 697 | ney, . 220, 329, 372, 631
Hiph, 26, 319, 615, 656, 703 | pwyy, . 696
my, . . 733 |ny, 324, 906
Wie: 412, 779 | Pry, 817 sq.

941 INDEX.
PAGE PAGE
pny, Hiph., 817 sq. | 8, 719
any, 684, 119} Sy, . ; 724
A 236, 557, 708, 802, 892
axe, Hithp, . 210, 212 | ney, : : 863
δ . . 260, 788, “191
mp, 409, 719, 776 | MS, 121, 746
mane, 409
PNB, 660 | 33p, . 640
ΠΕ, 715 | pap, "606, 687 sq., 773
ΠΕ, . 859 | 2p, : ΣΝ
ἼΠΕ, 277,310,898 |e, . . 88,42, 47, 48, 595 sq,
DDD, . 766 Piel, 54 ; Oa and Hithp. 602
xbp, Niph., 212 | wr, : 602
ndp, Piel, 516|MR, . ee
meds, ; 3 882|vitp, . 37, 38, 41, 42, 44, 464, 597
Ss, Hithp., . 719 | sien Ῥ, - Se ae
pravbe, 150 |Snp, 63, 65; Hiph. 63, 606
mB, 880 bap, : . 3,88, 354
MAY 2B, ᾿ς 548|mp, 689, 781; Piel, 253, 689, 712, 781
DB, 458 sq., 565 | pnepintip, 369
bop, 708 | Sip, . 356
nbs, 2000}, . : . 705; 737
oyb, eee Hiph. 225, 306, 550, 705, 739, 830
“PB, 527 sq., 863 | mp, 705; ; Hiph. 705
TAB, 203, 528, 864 | n»wp, . 338, 604
TPB, . 527 ἐμ . é . 740
me, 120, 861 | %p, Piel, 109, 640, 741
D1, 356 | M20, . 108, 109, 640
PB, 660 | YP, 76, 883
oP, τ. 117
yen, . 98, 308, 434 | 32 357
yes, . 98, 163, 434, 498, 523, 696, 858 | NYP, 688
ne, 453, 859 | ΣΡ 733
ne, 82} | PSP, 883
“nb, 378 | ISP, 344, 859
ΠῚ WP, . . 844, 905
N2Y, 219, 365, 762 sp, . 330, 332, 355, 748
ac: ea . 20, 365 | ahp, . 224, 104
py, . . 188, 187, 195, 690 sqq.|9p, . —. 61, 268, 291, 294, 343, 705
Hiph. 194, 195; Hithp. 195 Piel, 705, 773
PN, ἘΠῚ αὐ ον 167,30], 481, 630 Hiph. 61, 224, 265, 291, 330, 705
mY . νος 198, 630, 693, 711] IP, : 343, 344, 439
ΡΝ ae ee 183, 524, 693 sq. | 2, sae 265, 291
OW lel ΠΟΙ. Ὁ Εε eae 6

ΟΣ ἢ

INDEX. 942
PAGE ν PAGE
np, 210, 525 | myer, . 523
ap, Hiph., 625, 862 | nvr, 859
WP, 861
neip, 628 | Dine, . 68, 610
wip, 862 | Suvi, 715 sq., 733
nowy eee
mer, 126, 229, 299, 567 sqq., 791, 895 | NnoNy, F ὃ : . .130
vind, 117, 304; 664,747; Bee 798
© tae, 268, 604 πε. : : : Ἷ . 689
mz, . 76, 118 | 72%, Piel, . [= 688
x, 789 | navi, 446, 825; Hiph. 828, 880
"3335, 181, 471 | jinav, . : Sah
"Δ, 181 | Aw, 163, 247, 793
ym, 825 sqq. | naw, 162
Sy, : . 445 | miso, . 498
ΠῚ, . 653, 757 sq. | Savi, 785
Mm, 287, 344-350, 435, 504-509, 583, | wi . 170
738, 847, 852 | "Ww, 465, 468
on, Hiph., 615, 805} Nw, . 418, 81
yn, Hiph., . 749| sw, 440, 531, 880; Hiph. 375, 828
Dam, . 710, 190 }8 '"ὕπ, 459; . i . Piel, 504
nm, Piel, 249, 710, 773, 796 mi, 546, 657, 688, 737, 891
DY, 711, 796 sq., 902 | Sy my, 607
7m, 126, 406, 852 pyo py, 672
ΠΈΣ » + 406 | ray, 891
2, Verb, 183, 195, 696 “εν; 793
2, Noun, 198, 604, 753 mney 684
Pry: . 352 | nny, Hithp, . 898
DD, - 822) anne, . 498
ny, 592, 684 pone, 290
nm, : . ὅ90 nny, 543
y7 and fem., 326, 328, 329, 512, 842 | joy, ; 120, 121, 746
11, Hiph., 39,741, ieee ew a ηδὰ
wn, - 502, 696 |nyoys, . 208, 394
mn, 696, 741, 778, 841 bo, 299, 793; Hiph. 437, 867
nyh, 840} inv ἑ . 880, 826.
mB, 858 | pie, | 37, 244, 245, 535, 628, 892 sq.
m, 175, 213, 688, 726 sq.; Hithp. 91} τὸν 19, 530, 877
fs, 176, 214, 248, 573, 641, 726, 902] 0.7 Hiph +58
wv 539 i aia hs ' ;
“ὦ ᾿ 489 | a mov, purse et oe 1 870
yeh, 100, 120, 612, 524, 741; Hiph. 7 Τὴ Hiph. Ἐν 901, 68
wh, . .ὉῦΘ6Ὠἑ[Ξ. 100,.484, 523, 141 ποῦ, 544; . Hiph. 549, 631
wr, 102, 190, 201, 326, 434, 523, 857|0%, . .. 5438, 603, 882

943 INDEX.
PAGE PAGE
Dry, 882|ndom, 110, 646
A 335, 454 sqq. | nnain, . 203
sow, 797 . Hiph. 546 nonin, : 177, 315
now, 666, 902 nindin, . 664, 668
meee, 297 | nayin, . - ΩΝΝΕ
ΤΡ, 464, 660 sqq. | min, 429, 438, 435, 665
mpPe . 797 | aan, 447, 690
jovi, Hiph., . - 580, 843 /rann 684, 721
yous: 476, 523, 623, 625, 660, 833 DANA, ene
TERY, ¢ 18, ae 82, 623 ys nivann, 106, 153
TOU, 550, 624 nbn, 876 sq.
NADY, 64 an
nye, " gog | TER - 789 sq.
a 170, 418 | TS2, . . 789
wv, Niph., 827, 829 ὉΠ, 883 ; Hiph. 107
NY, . 702} 58, 327, 463, 511
navi, 200, 203, 370, 373, 653, 753, 755 | ah, . 107, 883.
Se 539, 858 sq. | ΠΏΣ, . 327, 883
nm Savi 541 | ΠΆΘΗ, . 208, 423, 803
yew, ς 138, 708 | 0A, . 107, 426, 463, 543, 788, 883
bpy, 826, 828 7%, . 615, 652
yew, Piel, 137, 783 | OPMA, 743, 797
W, . 352, 434 | ayn, Piel, . 137
Ἢν, 24, 654 | M2vA, . 785
DI, : . 357 | MISdR, . 213, 364
mw, Piel, 177, 294, 762| nbn, . 684, 719 sqq.
iby, 592 | wan, 758
npr, ‘ow. ey age
MONA, 346, 641 | non, . 310, 509, 898
ΜΠ 231, 786 | none, . . 805
oR, . 447, 465 | op, . 708, 786
ΤΌΣΗ, 423, 557, 802 sq. |NYWR, . . 582
wh, p . 781 |Mpr, 253, 315, 689, 712, 733, 782

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that it deals with, . . . Dr. Cremer’s explanations are most lucidly set out.’—G@uardian.

‘It is hardly possible to exaggerate the value of this work to the student of the Greek
Testament... . The translation is accurate and idiomatic, and the additions to the
later edition are considerable and important.’—Church Bells.

‘We cannot find an important word in our Greek New Testament which is not
discussed with a fulness and discrimination which leaves nothing to be desired.’—
Nonconformist.

In One large 8vo Volume, Ninth English Edition, price 15s.,

A TREATISE ON THE
GRAMMAR OF NEW TESTAMENT GREEK,

REGARDED AS THE BASIS OF NEW TESTAMENT EXEGESIS.
TRANSLATED FROM THE GERMAN OF Dr. G. B. WINER.
With large additions and full Indices. Third Edition. Edited by Rev. W.
F. Moutron, D.D., one of the New Testament Translation Revisers.

‘We need not say it is the Grammar of the New Testament. It is not only superior
to all others, but so superior as to be by common consent the one work of reference
on the subject, No other could be mentioned with it.’—Literary Churchman.

T. and 7, Clark's Publications.

WORKS BY PROFESSOR HEINRICH EWALD.
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OLD AND NEW TESTAMENT THEOLOGY.
By HEINRICH EWALD,

LATE PROFESSOR IN THE UNIVERSITY OF GOTTINGEN;
AUTHOR OF ‘THE HISTORY OF ISRAEL,’ ‘REVELATION, ITS NATURE AND RECORD,’ ETO.
‘Leading principles which can never be out of date enforced with the energy of
genius.’—Spectator,
‘Suggestive on every page, and therefore essential to every student of theology.’—

* We have no scruple in characterising it as a noble and useful work, full of luminous
and suggestive teaching. . , . No thoughtful or intelligent man can study it as it deserves
to be studied without receiving from it both mental and spiritual stimulus, and being
confirmed in the belief of the truth of the gospel of Christ.’—Baptist Magazine.

In demy 8vo, price 10s, 6d.,

REVELATION:

ITS NATURE AND RECORD.
Contents.—Introductory: The Doctrine of the Word of God.—Parrt I. The
Nature of the Revelation of the Word of God.—Parr II. Revelation in
Heathenism and in Israel.—Part III. Revelation in the Bible.

Nore.—This first volume of Ewald’s great and important work, ‘Die Lehre der
Bibel von Gott,’ is offered to the English public as an attempt to read Revelation,
Religion, and Scripture in the light of universal history and the common experience of
man, and with constant reference to all the great religious systems of the world. The
task is as bold and arduous as it is timely and necessary, and Ewald was well fitted to
accomplish it... . The work has not simply a theological, but a high and significant
5 tic value, which those who are called upon to deal with the various forms

m scepticism will not be slow to recognise.’—Eztract from Translator's Preface.

‘ Ewald is one of the most suggestive and helpful writers of this century. This is
certainly a noble book, and will be appreciated not less than his other and larger
works. ... There is a rich poetic glow in his writing which gives to it a singular
charm.’—Baptist Magazine.

In demy 8vo, price 88. 6d.,

SYNTAX OF THE HEBREW LANGUAGE
OF THE OLD TESTAMENT.

TRANSLATED FROM THE EIGHTH GERMAN EDITION

By JAMES KENNEDY, B.D.

‘The work stands unique as a patient investigation of facts, written with a
profound analysis of the laws of thought, of which language is the reflection. Another
striking feature of the work is the regularly progressive order which pervades the
whole. The author proceeds by a natural gradation from the simplest elements to the
most complex forms.’—British Quarterly Review.

In post 8vo, price 93.

THE TEXT OF JEREMIAH;

Or, A Critical Investigation of the Greek and Hebrew, with the Variations
in the LXX. retranslated into the Original and Explained.
By Proressor G. C. WORKMAN, M.A.
Wir An Intrropuction By Prorsssor F, DELITZSOH, D.D.

‘ The most painstaking and elaborate illustration of the application of his principles
to this end that has yet been given to the world. . . . Scholars will hail it with grati-
tude, and peruse it with interest.’—G@uardian.

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In Twenty Handsome 8vo Volumes, SuBscRIPTION Price £5, 5s.,

MEYER’S
Commentary on the New Testament.

‘Meyer has been boo Keane known to scholars as one of the very ablest of the German
expositors of the New t. We are not sure whether we ought not to ae that he is
unrivalled as an interpreter of the grammatical and historical the sacred
writers. The Publishers have now rendered another aoe and ee eet pate to

English students in producing this translation.’

A Selection may now be made of any EIGHT VOLUMES at the Subscription Price of TWO GUINEAS.
Each Volume will be sold separately at 10s. 6d. to Non-Subscribers.

CRITICAL AND EXEGETICAL

COMMENTARY ON THE NEW TESTAMENT.

By Dr H. A W. MEYER,

OBERCONSISTORIALRATH, HANNOVER,

The portion contributed by Dr. Meyer has been placed under the editorial
care of Rev. Dr. Dickson, Professor of Divinity in the University of Glasgow ;
Rev. Dr. Cromsie, Professor of Biblical Criticism, St. Mary’s College, St.
Andrews; and Rev. Dr. Stewart, Professor of Biblical Criticism, University
of Glasgow.

St. Matthew’s Gospel, Two Vols.; Mark and Luke, Two Vols.; St. John’s
Gospel, Two Vols.; Acts of the Apostles, Two Vols,; Romans, Two Vols.; Corin-
thians, Two Vols.; Galatians, One Vol.; Ephesians and Philemon, One Vol.;
Philippians and Colossians, One Vol.; Thessalonians, One Vol.; Timothy and
Titus, One Vol.; Hebrews, One Vol.; James and John, One Vol.; Peter and
Jude, One Vol.

The series, as written by M himself, is completed publication of Ephesians
with Philemon in.one volumes Buk fo thes the Publishers hove thought it KA #0 add
Thessalonians and Hebrews, by Dr, Liinemann, and the Pastoral and Catholic Epistles,
by Dr. Huther. So few, however, of the Subscribers have expressed a desire to have Dr.
Diisterdieck’s Commentary on Revelation included, that it has bok resolved in the mean-
time not to undertake it.

“1 need evigy ἐξὸν that the last edition of the nee re cp oat Meeergy us, and learned com-
mentary of Dr. Meyer has been most carefully consul oughout; and I must again,
as in the preface to the Galatians, avow my great obligations to the acumen and scholar-
ship of the learned editor.’—BisHor Exxicort in Preface to his teat on Ephesians.’
‘The ablest A ρυεαι πεσε exegete of the 8ι6.᾽---ΘΉΙῚΡ Sonarr, D
* We have only to repeat that it remains, of its own kind, the very ‘Dest Commentary
of the New Testament which we possess.'—Church Bells.

In Three Volumes, demy 8vo, price 129, each,

A HISTORY oF THE COUNCILS oF THE CHURCH.

Vou. 1. To A.v, 825. Vou, II, Α.}, 326 to 429, ᾿ Von. III. a.p, 481 to 451.

FROM THE ORIGINAL DOCUMENTS.

TRANSLATED FROM THE GERMAN OF
©. J. HEFELE, D.D., Bisnor or Rorrensoure,
‘This careful translation of Hefele’s Councils.’—Dr. Pussy.
‘The most learned historian of the Councils.—Pére Gratry.

‘A thorough and fair > put in a most accessible and intelligent form.’—
Guardian,

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